but also being in them he can frame and utter an audible Voyce and such as may be understood So here and afterwards Chap. 5. 7. and at other times See Acts 16. 17. So also he can utter a Voyce in other living Creatures which he enters into as he did in the body of the Serpent Gen. 3. Not that the Devil can give an immediate power of speech either to Man or to any other Creature but he doth it by help of some naturall causes or means which he makes use of to this purpose And when he speaketh in any Creature it is in such a Creature as hath some natural abilities and fitnesse either to speak or to utter some kind of imperfect Voyce c. See Perk. Discourse of Witchcraft Chap. 1. Sect. 4. Now to speak more particularly of the Words which the Devil here speaking in the party possessed did utter to our Saviour In which consider three things 1. The Devil beginning now to feel the Divine Power of Christ opposing him doth intreat our Saviour to forbear troubling or disquieting him and his fellows Let us alone 2. He doth expostulate with our Saviour 1. About the Cause of his molesting him and his fellows What have we to do with thee thou Jesus c. 2. About the end of his coming Art thou come to destroy us 3. He doth make a fained and hypocriticall confession of Christ I know thee who thou art c. Touching the first Let us alone Some take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in the Original Text to be onely an Adverb of crying out and therefore they translate it Ah what have we to do with thee c. But it is rather to be taken as a Verb of the Imperative Mode signfying as much as Let us alone The Devil intreats our Saviour to forbear troubling or molesting him or his fellows that is other wicked Spirits which now possessed the bodies of other persons by casting them out of their holds Observ Observ How loth and unwilling the Devil is to forgo his hold or possession which he hath gotten in the bodies of Men at any time very loth he is to be dispossessed c. Therefore here he makes suit unto Christ to let him alone c. And to this purpose also tend the words following which he further useth to our Saviour viz. To move and perswade him if it might be not to cast him or his fellows out of their Possessions Hence also it was that this and other wicked Spirits did so much struggle against the Power of Christ when he was about to dispossesse them See more of this afterward upon Ver. 26. and Chap. 5. 7 8. It followeth What have we to do with thee c. The wicked Spirit doth expostulate the matter with our Saviour about the cause of his molesting him and his fellows and he seems to complain against Christ and to accuse him at least indirectly as if he dealt injuriously with him and his fellows in going about to cast them out seeing they had nothing to do with him that is they did not meddle against him neither had any way justly provoked or offended him q. d. what Cause is there in us why thou shouldest trouble us and go about to dispossesse us seeing we meddle not with thee nor have done thee any wrong c See 2 Sam. 19. 22. the like Speech used by David to Abishai in like sense What have I to do with you ye sons of Zerviah that ye should this day be adversaries to me What Cause is there in me or have I given you why ye should shew your selves enemies to me in molesting me and by provoking me against Shimei c. Thou Jesus of Nazareth This was the usuall name then given to our Saviour by the common People among the Jews The reason whereof was 1. Because his Mother the Virgin Mary dwelt there Luke 1. 26. And there she conceived him in her Womb it being a City in Galilee There also both she and her reputed Husband Joseph lived afterward for which cause it is called their own City Luke 2. 39. 2. There also our Saviour Christ did live and was brought up-under and with his Parents during the time of his private Life untill he was about thirty years of age Hence it was That he was commonly called Jesus of Nazareth and not for that he was born there 〈…〉 born at Bethlehem Matth. 2. Now some do further thin◠〈◊〉 the Devil gave this title now to our Saviour in policy thereby to nourish the common People in that error which they held concerning Christ that he was not the true Messiah because he was of Nazareth whereas the Messiah was to come out of Bethlehem See Joh. 1. 46. and Joh. 7. 52. But this I leave as uncertain although it is not altogether unlikely Observ Observ The Devil here pretends that he did not meddle with our Saviour nor had any way provoked or offended him and therefore implyes that our Saviour dealt injuriously with him and his fellows in going about to cast them out yet all this was false for 1. It was a just offence to our Saviour that these wicked Spirits did enter into Mens bodies to possesse and abuse them at his pleasure 2. It was therefore no wrong at all unto these Devils that our Saviour went about to dispossesse them Here then we see and learn that the Devil is a lyar and a false accuser of others He sticks not here at least indirectly to belye our Saviour and falsly to slander and accuse him as if he dealt hardly and unjustly with him and his fellows in going about to dispossesse them withall pretending but falsly that they had not provoked him or given him any cause thus to proceed against them All was false and herein the Devil shewed himself not onely a lyar but a slanderer and false accuser even of Christ himself c. So he falsly accused God himself unto Eve Gen. 3. and he falsly accused Job unto God Job 1. 9. And Rev. 12. 10. He is called The accuser of the Brethren c. yea he hath his name from slandering and false accusing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Slanderer and as his name is so is his nature as was said of Nabal c. Use 1 Vse 1. This must teach us not to believe the Devil when he suggesteth wicked thoughts to us either against God's Justice Mercy Providence c. or against our Brethren and perswades us to â—ntertain such thoughts Remember that Satan is a lyar and slanderer both of God and Men and therefore such thoughts coming from him we are not to believe or give any credit at all to them Use 2 Use 2. Beware of the sins of lying and slandering or false accusing for these are the Devil 's proper sins and the more any is given to them the more like they are to him c. Mark 1. 24. Let us alone What have we to do with
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
grow into dislike and hatred of him and his doctrine because he gave the Devils leave to enter into the Swine And even so we see it came to pass for when they saw their Swine drowned they grew into such dislike of our Saviour that they would have him depart out of their Coasts as we shall see afterward Observ Observ In that the Devils could not enter into the Herd of Swine without asking leave of Christ we learn That though the Devill have great power to do hurt to men and other creatures yet it is no absolute but a limited power he is potestas sub potestate a power under another power that is under the power of God by whom he is so limited and restrained that he can do nothing without leave and permission from him Thus we see that he could not touch or hurt Job in his body or goods further than the Lord gave him leave Job 1. 2. Chapters As the Lord hath set bounds and doors for the Sea to keep it in that it overflowes not the Earth Job 38. 10. so also he hath set the Devil his bounds which he cannot pass See Revel 20. 1. Use 1 Use 1. This is for the great comfort of the faithful against the power and malice of Satan Though he have power to tempt them unto sin and that sometimes with great violence and force and though he may have power also to afflict them outwardly in their bodies or goods as he did Job and to stir up great troubles against them yet his power is not absolute but limited by the Power of God and of Christ Jesus so as he cannot do what he list against the faithful but so much only as the Lord suffers him to do If he could not without leave from Christ enter into the Swine much less can he do any thing against the bodies or souls of Gods Children without leave from God And it is certain the Lord will never suffer him to hurt them simply that is to say to hinder their salvation He may give him leave to afflict their bodies and to stirr up great outward troubles against them to try and exercise them and he may also give leave to him inwardly to assault their minds and hearts with forcible and grievous temptations but he will never suffer him to tempt or try them above their strength but will give an issue that they may at length escape from it neither will he ever suffer the gates of Hell that is the power of the Devil to prevail against their salvation Though he desire to winnow the Saints yet c. Luke 22. Use 2 Use 2. Seeing the Devil can do nothing without Gods permission let us daily pray unto the Lord to restrain his power that he may not do us that hurt in our bodies or souls or otherwise as he desireth especially that he may not prevail against us by his sinfull temptations We are taught in the Lords Prayer to pray That the Lord will not lead us into temptation c. that is that he will not give us over to the power of Satan to be overcome of him when he tempteth us but that he will restrain his power and not suffer him to tempt us above our strength So much of the twofold Request of the Devils unto our Saviour Now followeth his yielding to the latter of the Requests in the beginning of the 13 Verse Incontinently he gave them leave to enter into the Swine Quest Quest Wherefore did he permit them to have their will in entring into the Swine and in drowning them in the Sea Answ Answ Not to satisfie their wicked desire or to give them any contentment but rather for these Reasons 1. To shew his power over them and that they could not do this without his permission 2. That by this means it might plainly appear how great a number of Devils was in the party possessed in that being cast out they entred into so great a number of Swine being about 2000 and carried them all headlong into the Sea and consequently that this miracle of casting out such a multitude of Devils might appear to be the greater 3. That by this means the fame of the miracle might spread the further 4. To try the affection of the Gadarens towards him whether they would prefer their Swine before him and to lay open their profaneness and covetousness in that they would rather part with Christ then with their Swine 5. Lastly That he might justly punish such a profane people for their profaneness and wickedness by suffering the Devils to destroy their Swine Observ Observ Here then we learn That the Lord sometimes for just causes doth suffer the Devill to have his will in doing such hurt as he desireth He suffered him here to destroy the Gadarens Swine He suffered him to afflict Job in his body goods and Children most grievously He suffered him to possess the bodies of many in our Saviour's time He suffered him to bow the body of a believing woman for 18. years together Luke 13. 16. So also the Lord suffers him often to hurt men not only in their bodies or goods but also in their souls and consciences by his wicked suggestions and temptations drawing them to sin as we see in the examples not only of Judas and of Ananias and Sapphira but of David himself 1 Chron. 21. 1. Quest Quest What are the causes for which God doth thus suffer the Devil to have his will in doing so much hurt Answ Answ The causes are two especially 1. To shew his Wrath and Justice against the wicked punishing them justly for their sins by this means and using the Devil as an instrument to execute vengeance on them This might be one reason why many were possessed in our Saviour's time 2. He doth this for the good of his Children partly chastising them by this means for their sins and so humbling them and causing them to renew their repentance partly exercising and trying their faith patience and other graces which are in them and so causing these graces to shine forth the more clearly in them as we see in the example of Job Use When Satan is permitted of God to hurt or afflict our selves or others any way we must not look only at him who is the instrument but chiefly at the providence of God by whose permission Satan hath such power to do hurt and in this case we must acknowledg and magnifie either the just Judgment of God on the wicked or else his goodness and mercy to his Children in turning all the malice and power of Satan to their good and to the furtherance of their salvation Thus did Job Chap. 1. When his Goods and Children were taken away by the Devil's means he said The Lord had taken them c. Mark 5. 13 14. Then the unclean spirit went out c. Octob. 8. 1620. HItheirto of the Circumstances of the Miracle and of certain Antecedents which went immediately before it
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
to with-hold or take from such these pretious means Because these Scribes and Pharisees willfully contemned and rejected Christ's Doctrine at other times therefore now though he reprove them yet he will not vouchsafe to instruct them because they would not at other times learn of Him therefore now he will not teach them but leaves them in their obstinacy and willfull blindnesse and turns to the Common People to instruct them He would not give holy things to such Doggs nor cast such Pearls to Swine c. See before Chap. 5. 18. Vse 3 Vse 1. See how fearful and dangerous it is for any to be willful Contemners of the Ministry of the Word when they enjoy it or have it offered to them saying with those in Job Chap. 21. 14. Depart from us we desire not the Knowledge of thy wayes c. Or with those Amos 2. 12. and Mich. 2. 6. bidding the Prophets not to Prophesie unto them c. It is just with God to deprive such of these means of Salvation for their unthankfulness and he will do it if they repent not speedily of this hainous sin Oh then let every People and Person beware of obstinacy and wilfull contempt of the Ministery of the Word and other means of Salvation lest they be taken from them and they left to themselves to perish in their own willfull blindnesse and hardnesse of heart Of all kind of contempt of the Word beware of willfull contempt lest if thou willfully reject Instruction when thou mayest have it the Lord afterward deny it unto thee and so thou live and dye and perish for ever in thy willfull blindness Hos 4. 6. The Lord threatneth the Priests That because they rejected Knowledge He would reject them c. So will he say to thee If thou be a Contemner of Instruction If thou wilt not learn of Christ he will not teach thee If thou wilt not learn of his Ministers thou shalt not learn of them for he will either take them away or their Ministery from thee or make it unprofitable to thee so as it shall do thee no good giving thee over to such blindness and hardness of heart that all that is preached to thee shall be as if it were spoken in Parables or in a strange Language c. Use 2 Vse 2. Make use of the means while we have them Seek the Lord while He may be found c. Isa 55. See Cant. 5. Observ 2 Observ 2. In that our Saviour perceiving the Common People to be more teachable than the proud Pharisees doth therefore turn and apply Himself to instruct them rather then the Pharisees We learn That Christ Jesus our Lord is most ready to teach such as are most teachable that is ready willing and fit to learn of him Spirituall and Heavenly matters Therefore he usually passed over the obstinate and refractary Scribes and Pharisees which scorned to be taught of Him and applyed himself rather to instruct either his own Disciples or the Common People which were more tractable and teachable than the Scribes and Pharisees So here and at other times Psal 25. 9. The Meek and Humble will he teach his way The reason is because such are most teachable As on the contrary such as are proud and high-minded are unfit to be taught of Christ Therefore Jam. 4. 6. God is said To resist the Proud and to give grace to the Humble To this purpose also is that Isa 66. 5. Hear the Word of the Lord ye that tremble at his Word c. How forward was our Saviour to instruct the Woman of Samaria because she was teachable Joh. 4. Vse 1 Vse 1. See the cause why many are left and given over of Christ in their naturall ignorance and blindness remaining still in it notwithstanding the plentifull outward means of instruction which they have The reason is because they have not humble meek and teachable minds but are puffed up with conceipt of their own knowledge thinking that they know enough already and therefore desire not further instruction but contemn the means of it that is the Ministery of the Word c. Vse 2 Vse 2. If we would be taught of Christ and desire that he should freely and readily reveal unto us the heavenly Mysteries of his Wlll then let us shew our selves tractable and teachable that is willing and desirous to be taught of Him Quest Quest How can we be taught of Him being now in Heaven Answ Answ Though He teach not now on Earth in His own Person yet He teacheth the Church still by His Pastors and Ministers which He gave unto the Church when He ascended Ephes 4. Therefore in submitting to be taught of them we submit to Christ's teaching Luke 10. He that heareth you heareth me c. Let every one therefore shew themselves willing and desirous to learn of Christ's Ministers especially of their own peculiar Pastor And to this end pray unto Christ Jesus to give us teachable minds desire him to give us a mind to know Him and his Will and withall labour for humble hearts and minds touched with sense of our Naturall blindness then shall we be fit Schollars for the School of Christ whereas on the other side if we be proud and swell with conceipt of our own knowledge Christ will shut us out from his School as he did the self-conceited Scribes and Pharisees Oh then labour and pray for an humble heart and mind willing and desirous to learn of Christ's Ministers Then he will shew himself ready to teach thee not onely by the outward teaching of his Word but also by the inward teaching of his Spirit making the other effectuall to thee Deny thine own carnall wisdom and seek to Christ who is the eternall Wisdom of God the Father to enlighten and teach thee 1 Cor. 3. 18. If any seem to be wise let him become a fool that he may be wise The more thou art humbled in the sight of thine own Naturall folly and ignorance in heavenly matters the fitter Schollar thou art for Christ and the sooner will he teach thee the knowledge of his Will in matters of Salvation Humble thy self therefore even at the feet of Christ as Mary did Luke 10. to learn of him in the Ministery of the Word c. Hunger and thirst after heavenly knowledge then Christ will satisfie thee Observ 3 Observ 3. In that he called the whole multitude unto him to be instructed we may hence gather That it concerneth all sorts of persons to hear the Word and Doctrine of Christ and to be instructed therein of whatsoever Age Sex Condition c. they be whether Young or Old Men or Women Rich or Poor c. Therefore in the words following it is said He bids them all hearken unto Him When the Law was to be given all the People were to be assembled to the Mount Sinai to hear and take notice of it Exod. 19. And so Josiah read the Book of the Law in the
sin we may so judge of their practise as there is apparant cause So much of the place whither the Meat which is eaten goeth not viz. That it entreth not into the Heart Now to speak of the place whither it goeth 1. Into the Belly Which is as we know that part of the Body which contains the Bowels and Entralls of Man which are the Receptacles or Vessels receiving the gross superfluous and impure part of Meats which being there turned into Excrements are from thence purged into the Draught Observ 1 Observ 1. The wisdom of God shewed in the frame of Man's Body ordaining every part for necessary ends and uses as the Belly to receive the Meats which are eaten and to purge away the superfluities of them into the Draught 1 Cor. 6. 13. Meats for the Belly and the Belly for Meats There is not the meanest or basest part of the Body but is created for necessary use and such as tends to the good of the whole 1 Cor. 12. 21. The Eye cannot say to the Hand I have no need of thee nor again the Head to the Feet c. Nay much more those members which seem more feeble are necessary c. Use 1 Vse 1. Admire and magnifie this wisdom of God shewed in the very naturall frame of our Bodies and in the necessary ends and uses for which every part and member serveth Vse 2 Use 2. See how it should be in the body of the Church there should be no unprofitable Member but even the meanest should so live as to further the good of the whole See 1 Cor. 12. 25. Observ 2 Observ 2. See here that howsoever the Belly serveth for necessary use in Man's body yet it is for such use as is base and vile in comparison of most of the other parts of the body for the Belly is as it were the Sink of the body which receiveth the impure and gross superfluities of our Meat and turneth that to Excrements and so purgeth them away into the draught Therefore in this respect it is one of the basest and most contemptible parts of the body which I note to shew the vile and base sin of such as serve their own bellies as all intemperate Gluttons and Drunkards do whose chief care and study is to please and satisfy their bellies with Meats and Drinks and for this end will spare no time cost or pains Phil. 3. 19. Whose End is Damnation whose God is their Belly c. See also Rom. 16. 18. These serve and worship as their God one of the basest and vilest parts of their own bodies as if they were born for no other end but to eat and drink c. which is a most brutish kind of life Use Use Learn to detest such swinish Intemperance Gluttony Drunkenness Remember how base a thing it is to serve the belly and to make it our God which of it self is the sink and puddle of the whole body c. It was a base kind of Idolatry in the Aegyptians to worship brute Beasts as Oxen Goats Crocodiles yea Cats and Doggs as it is reported of them by learned Writers So for a man to make his Belly his God c. So much of the first and immediate place within the body whither the Meat which is eaten goeth viz. To the belly Now to speak somewhat also of the more remote place without the body to which the Meat goeth From the belly into the draught Observ Observ See here the end and issue of all Meats and Drinks received into the body As they pass to the Belly first so they stay not there but are from thence expelled into the Draught or place of Excrements This is the end and issue of all Meats and Drinks though never so delicate and costly c. yet they come to the Belly and from thence are sent out into the Draught though not the whole substance of Meats and Drinks for some part turns to Nourishment and is united with the Substance of the whole body yet a great part of all Meats and Drinks have this end Joh. 6. 27. Meat that perisheth Vse 1 Use 1. This discovers the folly of Papists putting Holiness in some kind of Meats above other as in Fish above Flesh and putting difference in Meats in regard of Religion and Holiness as if one kind were more holy than another whereas all Meats though never so different in kind or nature when they enter into the body yet in their issue go to the same place even to the Draught Vse 2 Use 2. See also how foolish and base a thing it is for any to set their heart upon Meats and Drinks taking thought what to eat what to drink c. Mat. 6. making this their chief care or one of the chiefest how to please and content their intemperate appetites with delicate Fare costly Wine c. All which though not wholly yet in a great part must go out into the Draught and Dunghill Let this move us to moderate our selves in the use of Meats and Drinks putting the Knife to our throat c. as Solomon adviseth Prov. 23. 2. and take heed of setting our heart upon such perishing things Though we may use them as good Creatures of God in themselves for our Nourishment and moderate refreshing yet if we consider the base and loathsom end and issue of them as they come from our bodies how great madness is it to be in love with them c. It followeth Purging all Meats In the original Text this is directly spoken of the Meat it self which entreth into the body but it is to be understood with relation to the passage or conveyance of Meat out of the Belly into the Draught and so the sense is that this is a means serving to purge the Meats themselves and consequently the body also into which they are received from that impure and gross part of them which is turned into Corruption and Excrements that so this foul Corruption may not be a burden or annoyance to the whole body Observ Observ See here the natural Impurity and Uncleanness of our bodies being not onely impure in themselves but also turning part of the Meat we eat into Corruption and filthiness which must be purged into the Draught or else the health and life of the body cannot be maintained The cause of this natural Uncleanness of Man's body is Sin the Corruption whereof being in every one by Nature is such and so foul that it doth pollute and infect not onely the Soul but the Body as we shall see afterward more plainly For before that sin entred into the World by Adam's Fall there was no such foulness or corruption in Man's body c. Vse 1 Vse 1. This may teach us how unfit it is to pamper and make too much of our bodies being so impure and loathsom within as they are turning the very Meat we eat into filthiness and corruption c. Vse 2 Use 2. This should pull down all
Pride conceived in respect of the natural feature comliness or complexion of the body Think what a foul Sink of Corruption is in our bodies naturally which must be purged daily It were enough to humble us if we consider that our bodies are but dust and earth but this is more that they are foul and filthy earth See Judg. 3. 22. Use 3 Vse 3. See how willing we should be when God calleth us to death to lay down and put off this corrupt and foul carcase of ours that it may return to the Earth ◠and withal what cause we have to long for the general Resurrection in which our vile bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Mark 7. 20 c. And He said That which cometh out of the Man that defileth the Man May 5. 1622. IN the two former Verses our Saviour shewed what is not the cause of spirituall Uncleannesse before God Not the Meat which entreth into Man's Body which He also confirmeth by a Reason taken from the place whither Meat eaten goeth Not to the Heart but to the Belly and so into the Draught c. Now from the 20th Verse unto the 24th he sheweth what is the true cause of spiritual Pollution what it is that maketh a man Unclean before God namely that which cometh out of a man even the sin that cometh from the heart This Point of Doctrine our Saviour teacheth his Disciples here And 1. He doth propound it briefly and generally Ver. 20. 2. He doth more largely and particularly open and unfold the same Ver. 21 c. That which cometh out of the Man that is The Sin or Sins which come from within a Man that is from the Heart or inner Man taking their beginning there and from thence flowing forth and spreading to the outward Man and to the outward Conversation That this is the sense of the words appeareth plainly by the words following in the next Verse where it is said that From within out of the Heart proceed evill thoughts c. Defileth the Man that is Maketh the Person spiritually unclean foul and loathsom in the sight of God See before Ver. 18. Observ 1 Observ 1. That sin is the true cause of all spiritual Uncleanness of the Person before God This is it that makes the whole Person both Soul and body foul and loathsom in God's accompt Hence it is so often called Filthiness as Prov. 30. 12. Ezek. 36. 25. 2 Cor. 7. 1. Jam. 1. 21. to shew that it is the onely cause of all spirituall foulnesse and filthinesse before God Hence also it is that the Wicked are in Scripture resembled to such things as are most foul and loathsom as to unclean Lepers to the Black-Moor Jer. 13. 23. to filthy Swine to Doggs c. Zephan 3. 1. Wo to her that is to Jerusalem that is filthy and polluted c. Reasons Reasons 1. It is most opposite to the pure and holy Nature of God Psal 5. 4 5. Thou art not a God that hath pleasure in Wickedness c. Thou hatest all Workers of Iniquity Hab. 1. 13. Thou art of purer Eyes than to behold evill and canst not look on Iniquity c. 2. It makes men like unto the Devil that foul and unclean Spirit as he is called in Scripture causing them to bear his Image Therefore Judas is called a Devill Joh. 6. 70. As God's Image stands in Holinesse and Righteousnesse so the Devill 's in Sin and Wickednesse Now that which makes a man most unlike God and most like to Satan must needs make him foul and loathsom before God 3. It makes the best Actions and Duties performed by such as live in sin to be abhorred of God See Isa 1. 13 14 15. Note that when we say Sin makes the Person unclean before God this is to be understood of sin in its own nature as a breach of God's Law and so far as it is lived and continued in without Repentance not as it comes to be repented of and so to be pardoned in Christ to some Persons for so it defiles not the Person but of it self it doth c. Use 1 Use 1. See how loathsom and detestable all sin should be unto us and how we should shun it as we do things most foul and loathsom yea much more than any other thing that is filthy and unclean there being nothing in the World so foul and filthy as sin is no Leprosy or other loathsom Disease of the Body no Dung or Filth of the Earth no venemous Creature no brute Beast so unclean and filthy as sin is in it self Other Uncleanness may defile the Body or make a Man loathsom to men but sin defileth Soul and Body and makes the whole Man odious and detestable before God Oh then how should we detest it Rom. 12. Abhorring evill c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell Ephes 5. 3. Let not Sin be once named among you c. Jude ver 23. Hate the Garment spotted by the Flesh Shun not onely manifest and gross sins but abhor all occasions of sin yea all appearance of evil c. Remember this when thou art tempted to sin how odious it is unto God how foul in his sight making thee more loathsom before Him than any outward filthiness can be to men and let this consideration keep thee from yielding to the temptation yea cause thee to abhor all motions of Sin c. Think how wary we use to be of defiling our bodies with outward uncleanness How do we shun the Infection of the Plague and other noisom Diseases How do we fly from Toads Snake◠and other foul and venemous Creatures yea in our Meats and Drinks how curious are we If but a little Uncleanness be in our Cups or Platters we are ready to loath our Meat c. And shall we not much more loath and abhor sin and fly from the Infection of it What folly and madness is this to be so wary of defiling our Bodies yea our Garments with a little spot and in the mean time to make nothing of tumbling our Souls in the mire of filthy sins What folly is it to fly the sting or venome of a Toad or Snake which can infect and sting onely the body and not to shun Sin which will poyson the Soul and leave a venemous sting in the Conscience Oh be not thus foolish but learn above all venemous noisome and filthy things to abhor and shun Sin And pray for a Heart to loath and detest it The rather because the true hatred of Sin as it is offensive and odious to God is a speciall Mark and Evidence of a sanctified Heart Vse 2 Use 2. See the wretched and fearful condition of all wicked ones which love and delight in Sin committing it even with greediness and drinking Iniquity like Water as it is said in the book of Job like Swine loving and delighting
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
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
by our Saviour touching the danger of riches c. Such Points have need to be urged again and again in teaching Eccles 12. 11. The words of the wise are as goads and nails fastened by the Masters of the Assemblies c. Mark 10. 26. And they were astonished out of measure c. Octob. 26. 1628. HItherto of the Doctrine it self which our Saviour Christ taught his Disciples touching the difficulty of the Salvation of rich men especially of the covetous rich Now followeth the effect which this Doctrine wrought in the Disciples which is twofold 1. That they were hereat astonished that is affected with great admiration and wonder This is mentioned in the beginning of ver 24. and again repeated and amplified by the greatness of it ver 26. They were astonished out of measure 2. They hereupon moved this doubt or question among themselves privately and apart from Christ Who then could be saved Of the first Their astonishment or admiration at Christ's words and Doctrine Ver. 26. They were astonished at his words That is at the very propounding of that Doctrine touching the great difficulty of rich mens being saved which he implyed by saying How hardly c. Then our Saviour repeating and further urging this Doctrine ver 25. and that more peremptorily then before affirming it to be easier for a Camell c. whereby the Disciples conceived him to teach not onely a difficulty but an impossibility of the Salvation of rich men especially of covetous rich men hereupon it is said they grew much more astonished then before ver 26. Quest Quest What was the cause of all this their astonishment and admiration at Christ's words Answ Answ The newness and strangeness of the Doctrine being such as they had not heard him teach before at least not in this plain and peremptory manner and besides it being a Doctrine which seemed contrary to carnal reason and contrary to the common opinion of the World and of carnal men who are apt to think rich men to be the onely happy men and most in favour with God because they enjoy much wealth and prosperity in this World Now our Saviour teaching the quite contrary hereat the Disciples themselves being in part carnal and as yet ignorant in this matter and being herein led too much by carnal reason and affection they are thus astonished with admiration and wonder at the matter Observ 1 Observ 1. The Doctrine of Christ touching the danger of riches and the difficulty of the Salvation of rich men is a Doctrine strange and incredible to carnal reason and so it seemeth to all that are led by natural reason Thus it seemed here to Christ's own Disciples so far forth as they judged according to carnall reason and so it seemeth to all others so judging Natural reason is apt to esteem highly of riches and of such as possess them as the onely happy men and most in favour with God and consequently most likely to go to heaven therefore on the contrary it must needs seem strange and incredible to natural men and to such as judg according to carnal reason that it should be so hard for rich men to be partakers of the Kingdome of Heaven As there are many truths and Doctrines of the Word of God which are contrary to natural reason and therefore seem strange to it so this is one of them c. Use Use See the cause why this Doctrine and truth touching the danger of riches and difficulty of the Salvation of rich men is so hardly believed and entertained in the World especially by carnal men It is because it is a Doctrine contrary to natural reason and seemeth strange unto it If it so seemed to Christ's Discipleâ— so far as they were led by reason and if they were so hard to believe it much more others who are wholly led by natural reason or at least have not such a measure of the Spirit to enlighten them as the Apostles had Hence it is that although men do give us the hearing when we Preach this Doctrine touching the dâ—nger of riches c. yet they still retain a good opinion and high estimation of riches and of such as possess them as appears plainly in their practise by their greedy seeking after the wealth of this World and toyling for it which shews how hardly men are perswaded of the danger of riches or of the difficulty of rich mens going to heaven Here we may complain with the Prophet Who hath heard our report Esay 53. When we Preach this Doctrine now adayes some are ready to say as the Philosophers at Athens did when Paul Preached to them Jesus and the Resurrection Act. 17. 19. May we not know what this new Doctrine is For thou bringest certain strange things to our ears c. Observ 2 Observ 2. Though they were much astonished at the strangeness of this Doctrine of Christ yet they do not reject or refuse to believe it but rather yield to the truth of it without contradiction onely hereupon they move a doubt among themselves touching the small number of those who then are like to be saved they do not depart from Christ as the young man did c. Now this teacheth us in like manner not to deny or reject any truth or Doctrine taught us out of the Word of God though it seem never so strange or incredible in natural reason yea contrary to reason but on the contrary to believe and imbrace it as the truth of God and to yield obedience to it We must here deny our reason and captivate it to the Word of God 1 Cor. 3. 18. If any among you seemeth Wise c. let him become a fool that he may be Wise We must here as Luther sayes clausis oculis ingredi tenebras fidei that is shut up the eyes of our reason and so enter into the dark mysteries of Faith Hebr. 11. 1. Faith is the evidence of things not seen that is not discerned either with bodily eyes or with the eye of reason or natural understanding There are many truths taught in the Word of God which are strange and incredible to natural reason as being above natural reason and contrary to it as that there are three persons in one God-head that Christ being the Son of God became true man and yet remained true God still as before in one person that he was born of a Virgin that we are justified before God by the Righteousness of Christ imputed to us that our bodies should be raised to life at the last day c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God though they seem never so strange and incredible to natural reason This is the obedience of Faith as it is called Rom. 16. 26. which must be yielded to the Word of God absolutely even in those things which are against reason Now followeth the second effect which the Doctrine of
Christ wrought in his Disciples Their question or doubt hereupon moved amongst themselves Who then could be saved Saying among themselves That is speaking thus one to another in private conference by themselves and out of the hearing of Christ Though they do not reject the Doctrine of Christ yet they are troubled at it and thereupon move this doubt Who then can be saved q. d. If it be so hard a matter for rich men and especially for such as are covetous and do repose confidence in wealth to be pâ—rtakers of eternal life as our Saviour had before affirmed and avouched again and again then who can be saved which is not so to be taken as if they hereupon concluded that none at all could then be saved but that it was likely then that very few could be saved So Esay 53. 1. Who hath believed our report not that none believed but that very few Who Some think they speak here of rich men onely q. d. what rich men c But the words run generally in all the Evangelists and therefore it seems fittest to understand them generally and indefinitely of all men and not of rich men onely though principally of rich men Quest Quest. Why do they speak generally of all men seeing our Saviour before spake onely of rich men especially of covetous rich that it is hard for such to enter c. seeing the number of the rich is less than of the poor Answ Answ Because that although all men are not rich but many poor yea the greater part yet all men are by nature covetous and apt to set their hearts on wealth reposing trust in it c. Observ 1 Observ 1. The sins of covetousness and carnal confidence in riches are common to all men by nature more or less not to rich men onely though especially to them but even to the poorer and meaner sort Touching covetousness Jer. 6. 13. From the least to the greatest they were every one given to covetousness c. The commonness of the sin shews how natural it is to all sorts Phil. 2. 2. and Col. 3. 5. It is reckoned as one of the members of the body of sin which is in all men by nature and hath need of mortifying Therefore also Luke 12. 15. when one of the company requested our Saviour to speak to his brother to divide the inheritance with him thereby discovering a covetous mind our Saviour took occasion from thence to give a general admonition to all the company to beware of covetousness thereby shewing that it is such a sin as all sorts are apt to be tainted with by nature The same is also true of carnall confidence and trusting in worldly wealâ—h which is the very ground and cause of covetousness and therefore must needs be natural to all men even as the sin of covetousness is Though the seeds of all sins are in all men by nature yet some sins are more natural then others Such are these of covetousness and trusting in Riches c. Reason Reas All men by nature are earthly minded that is apt to love and affect the things of this World and such as are enâ—oyed here on earth Joh. 3. 31. He that is of the earth is earthly c. So we are all by nature and therefore all by nature are apt to the sin of covetousness and to carnal confidence in earthly goods and substance Object Object Some good men have been thought to be free from the sin of covetousness at least they have thought themselves to be so as Luther who in hiâ— writings speaking of the manifold temptations which he had doth acknowledg that he was tempted to all sins except covetousness c. Answ Answ His meaning not his wordâ— in strict sense is to be taken not that he was not at all tempted to that sin or had no natural inclination to it but that he was not so much inclined to it or tempted to it as to other sins Use 1 Use 1. See the ignorance of such as think none covetous but rich men So the poor are apt to think and themselves to be free c. but here we are taught the contrary c. Vse 2 Use 2. See how needfull it is for all sorts to repent of these sins of covetousness and carnal confidence in worldly wealth not onely for rich men but even for the poor c. seeing all are tainted with them by nature yea seeing they are more natural to most men than many other sins are therefore this should move all to repent of these sins in special c. How needfull for every one to examine his heart and conscience to find out these sins in himself and to be humbled with godly sorrow for them How needfull to crave and sue earnestly for pardon of them in Christ that they may be forgiven and not imputed unto him How carefull should every one be to mortify these worldly lusts of covetousness and trusting in riches using all good means to have the power and strength of them subdued in himself So every Christian is exhorted to do Col. 3. 5. Mortify your members which are on earth c. amongst which covetousness is one of the chief and principal Seeing this is a sin so natural to all and such as all men are very prone and apt to be tainted with therefore all and every one high and low rich and poor must strive against it in themselves by all means as Prayer Meditation of the Word and hearing of it c. especially such as find themselves most inclinable to this sin and most of all rich men and those that grow in wealth remembring still and never forgetting that admonition Psal 62. 10. If riches encrease c. Observ 2 Observ 2. In that the Disciples by this question moved among themselves do shew themselves sollicitous and carefull for the Salvation of others and desirous of it aswell as their own and therefore are troubled to think how few are like to be saved especially of the richer sort if it were so as our Saviour before avouched that it was easier for a Camel c. Hence we learn That Christians ought not onely to be sollicitous and carefull about their own Salvation but also for the Salvation of others So earnestly should we desire the Salvation of others as well as our own that we should take thought for it c. This was in Moses Exod. 32. 32. In Paul for the Jews Rom. 9. 3. So desirous and carefull was he of their Salvation that if God might so be glorified he could wish himself separate from Christ for them and chap. 10. 1. his hearts desire and Prayer to God for them was That they might be saved The like care of others Salvation should be in every Christian Phil. 2. 4 Lock not every one on his own things c. Be not onely carefull of your own Salvation but also of the good and Salvation of others Now further this sollicitous care about the
c. This is one of the principal and most excellent works of Faith which it worketh in us and for us the work of Prayer even such a work as brings much glory to God and singular comfort to our selves c. which should therefore draw our hearts to the love of this exercise and Duty of Prayer more and more causing us highly to esteem of it c. Vse 2 Vse 2. See what is one great cause why we want many good things which we desire and cannot obtain It is because as there is great want or weakness of Faith in us so we are slack and negligent in this Duty of Prayer in calling upon God in our necessities c. Jam. 4. 2. Ye have not because ye ask not This neglect of Prayer is one main cause which hinders good things from us This is true not only of wicked men and hypocrites who have no faith and so cannot pray at all but even of the Saints and Children of God who oftentimes by reason of the weakness of their faith or because they do not so stir up this gift of God in themselves as they should are too cold or careless in the Duty of prayer and so by this means they come short of many blessings and good things which they desire and might otherwise receive from God See then that weare not to blame the Lord as if he were slack to give us the things we desire and are needful for us but we are to blame our selves and our want of Faith and slackness in prayer Here is one main cause that we want so many blessings for soul and body which we desire and might otherwise enjoy What 's the cause that we want pardon of sins at least such a comfortable assurance thereof as we desire It is because we do not so often and earnestly sue to God in prayer for it So what 's the cause we want feeling of God's Favour and Love c That we want strength to resist temptations of sin power and ability to mortifie our lusts c. patience to bear afflictions meekness wisdom to carry our selves c It is because we are too slack in asking these things of God in prayer So for Temporal blessings What 's the cause we want health wealth good success in our Callings and business c. Because we are negligent in seeking to God by prayer c. or if we perform this duty yet not in due manner but coldly sleightly formally without faith and true feeling of our wants c. Vse 3 Use 3. See what to do if we would obtain those things which we desire and stand in need of so far as God seeth fit for us Use the means ordained of God yea the chief and principal means next unto Faith which is Prayer and calling upon God in all our necessities and wants daily and from time to time Be frequent diligent and constant in this exercise To this end labour for Faith and to pray with true feeling of our wants and with fervency of heart and affection remembring that Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much c. Remember and think often of the excellency and necessity of this Duty of Prayer being the only ordinary means for the obtaining of all things needful for us both for soul and body the means to draw down all blessings of God upon us both spiritual and temporal the only way to obtain help comfort and deliverance in all troubles c. See then that if there were nothing else to move us to diligence and constancy in this Duty yet our own good and benefit should move us to it So that as the Commandment of God and his gracious Promise annexed should first and principally move us together with the excellency of the duty in it self so our own daily necessities and continual wants should quicken and stir us up to more and more diligence fervency and constancy in this excellent Duty c. Non melior orandi magister quà m necessitas Luther Observ 5 Observ 5. In that our Saviour directs this Exhortation to his Apostles especially and that upon occasion of their desire to have the gift and power of Miracles further confirmed to them hence gather That as the Apostles had need of Faith in working Miracles so also of Prayer unto God by whose power alone they wrought them and not by their own power as our Saviour Christ did At least sometimes they were to use prayer See Matth. 17. 21. And though our Saviour Christ also himself did sometimes use prayer when he was to work Miracles as â—oh 11. 41. yet that was only as a preparative to the work and not as a means whereby the Miracle was wrought c. for that was by the power of his Godhead And therefore at the very time of working the Miracle he used no prayer but only his powerful Word Verse 43. It followeth Believe that ye receive them These words contain the Condition which our Saviour requireth of his Disciples to be observed in all their prayers that they may be effectual to obtain what they ask The Condition is Faith that is a firm belief and perswasion that they shall obtain those things which they ask of God in prayer Observ Observ One Condition or property required in true prayer that it may be acceptable to God and effectual for the obtaining of those things we desire is this that it be made in faith that is with a firm and undoubted perswasion that those things which we ask shall be granted unto us Jam. 1. 5. If any lack wisdome let him ask of God c. But let him ask in faith nothing wavering For he that wavereth is like a wave of the Sea c. For let not that man think he shall receive any thing of the Lord. Therefore also Jam. 5. 15. true prayer which prevaileth with God is called The Prayer of faith to shew that it comes from Faith and must be made in faith 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without doubting If we must not doubt in prayer then on the contrary we must believe and rest perswaded that we shall obtain the things we ask Reas 1 Reason 1. Without faith it is impossible to please God Heb. 11. 6. For our persons must first be accepted before any duty or service we perform can be accepted of God Now our persons come to be accepted only in Christ and that by means of Faith believing in Him and apprehending his righteousness Now the same Faith perswades us withall that our persons being accepted God will grant the Petitions we ask of him for Christ's sake Reas 2 Reason 2. God hath promised to hear our prayers and to grant our Petitions which we offer up to him in Christ so that we pray in due manner therefore we are to believe and rest perswaded hereof upon his Word and Promise Quest Quest How far forth are we
one that answered Satan's temptation Obser 2 Repentance and remission of sins are here joyned together and that is mentioned in the place to teach us that there is no remission of sins to be had without true repentance and turning from sin this must go before that Luke 24. 47. Repentance and Remission of sins was to be preached in the name of Christ first Repentance and then Remission of sins Act. 3. 19. Repent and be converted that your sins may be blotted out c. Act. 8. 22. Peter to Simon Magus Repent of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee implying that without Repentance it could not possibly be forgiven The promise of forgiveness is made upon condition of the partie 's Repentance Prov. 28. 13. He that confesseth and forsaketh his sin shall have mercy Ezek. 18. 21. If the wicked turn from all his sin c. all his transgressions shall not be mentioned to him Yet we do not by repentance merit forgiveness God gives it for his promise sake in Christ c. Use 1 See how miserably some delude themselves presuming upon the pardon of their sins and laying claim to this benefit and yet continue in sin never humbling themselves for it nor forsaking it They feel no heart-break for their sins they strive not against the corruptions of their hearts and lives they labour not to reform them and yet promise themselves pardon and mercy at God's hand Indeed they may vainly promise themselves what they will but God hath not promised them pardon or mercy but upon their repentance Do not therefore delude thy self God will not be merciful to thee continuing in thy sins without repentance Deut. 29. 19. He promiseth forgiveness onely to the penitent he hath joyned Repentance and Forgiveness together do not thou separate them neither presume of the latter without the former Use 2 Admonition to all that would have their sins pardoned they must speedily repent of their sins and turn to God by a new life till thou hast done this never look for pardon Labour then for the grace of true Repentance use the means come to the Ministry of the Word c. Get a true sight of thy sins by the Law of God with a lively sense of the heinousness of them humble thy self to God by hearty confession of them and by craving pardon of them in Christ Then God will pardon thy sins c. Mark 1. 5. And there went out unto him all the Land of Judea and they of Jerusalem and were all baptized of July 12. 1618. him in the River Jordan confessing their sins THe Evangelist having in the former Verse shewed how John Baptist executed his ministerial Office both in baptizing and preaching the Doctrine of Baptism Now in this 5. Ver. he cometh to shew what success his Ministry had what fruit and effect followed upon it in the People that heard him preach Now the success and fruit of John's Ministry is here manifested in three particular effects which followed in the People upon his preaching and baptizing The first is their general concourse and flocking unto him from Jerusalem and all the parts of Judea The second is their readiness to receive at his hands the Sacrament of Baptism in that it is said They were all baptized of him in Jordan Thirdly Their true Repentance testified by confessing their sins before the receiving of Baptism And there went out unto him viz. out of the Towns and Villages into the Wilderness of Judea where he preached Note by the way one difference between John's preaching and the preaching of Christ and his Apostles for Christ and the Apostles taught for the most part in Towns and Villages whither the People resorted to them out of the country round about those Towns and Villages but John Baptist preached in a solitary place out of the Towns and Villages and therefore the People went out of the Towns and Villages and repaired into the wilderness to hear him Note that this is to be understood of the beginning of John's Ministry and Preaching which was in the wilderness for afterward he also preached and baptized in Towns and more populous places as may appear Joh. 3. 23. All the Land of Judea Not every Person inhabiting Judea but a great many of all sorts and degrees ages and sexes by Judea understand properly that part of the Land of Canaan which contained the borders of the two Tribes Judah and Benjamin and of the half Tribe of Manasseh And they of Jerusalem which was the chief City in Judea which stood within the borders of Judah and Benjamin Ar. Montan. Chaleb Now the Ends wherefore they went out to John were these 1. To see his Person that was so famous and renowned 2. To hear his Preaching 3. To be baptized by him Quest 1 Quest What were the causes of such great concourse of People to see and hear John Answ Answ Divers Reasons may be given 1. The excellency of John's Person in that he was a Prophet Now it was then a rare thing to see or hear of a Prophet for there had been a long surceasing of Prophecy Malachi was the last Prophet before John and he lived about 500 years before John Gualter archet in Math. 3. 5. 2. The New and strange Doctrine which he preached differing much from the Doctrine of the Prophets which had gone before for they preached Christ that was to come long after but John preached Christ that was to come immediately after him he preached the Doctrine of the Gospel more plainly than any Prophet before him 3. The zeal and earnestness which he shewed in his preaching in that he cried out to the People in his preaching as we have heard before 4. The strange and unwonted place where he preached being in a wilderness this made the People flock to him the more as it is likely for they might well think he was an extraordinary man that taught in such an extraordinary and unwonted place 5. Lastly The austerity and strictness of life and conversation shewed by his mean apparel and diet bred in the people an admiration of his Person and so caused them the more to flock unto him And were all baptized of him in the River Jordan John preached near unto Jordan in the coasts about it Luk. 3. 3. therefore this River was convenient and ready at hand for him to baptize in Confessing their sins that is having first confessed their sins before they were baptized this they did in token and testimony of their true Repentance which John required of them before he baptized them Confession of sins is one part of the practise of Repentance and it is here put for the whole practise of Repentance Now from hence the Papists would prove the necessity of their auricular Confession whereby every one amongst them is tyed and bound by the Pope's Laws once a year to confess all his mortal sins particularly with the
his temptations First For the Place where he was tempted viz. The Wilderness Of this I have spoken before ver 12. Therefore I do pass it over here and come to the second Circumstance namely The Time how long our Saviour Christ's temptations continued viz. forty dayes The meaning of these words was cleared before Observ Observ In that our Saviour is said not onely to have been in the Wilderness forty dayes but also to be tempted there during that time that is very often within that time Hence we learn what we must look for from Satan namely this That he will assault and try us not onely with one or two or a few temptations and so leave us but that he will follow us with many temptations and assaults one after another yea that he will take all occasions continually to sollicite us to sin We have no sooner withstood him in one temptation but presently we may look for another Our Saviour Christ continually resisted him in all his temptations both within the forty dayes and afterward and yet upon all occasions he assaulted Him again and again So after he had ended those three great temptations mentioned particularly by Matthew and Luke it is said that he left him for a season Luke 4. 13. that is with purpose to return again soon after The temptations of Satan come one after another like the Messengers which came unto job to tell him of his losses Reas Reas The Devil's malice against us is unsatiable and restless therefore he never ceaseth tempting and solliciting us to sin that so he may bring us to destruction He goeth about like a roaring Lion c. Hence he is called the Tempter Matth. 4. to shew that it is his Trade and Profession to tempt and entice us unto sin this he doeth ordinarily and daily We must look therefore that he will be tempting us not once or twice or a few times in our life but that he will be often assaulting us from time to time yea that he will continually be following us with his temptations no truce with him c. Use Use Learn by this to be continually watchful against Satan and never to be secure seeing he is uncessant in tempting let us be so spiritually wise as never to cease watching and arming our selves against him Think not that when we have been once or twice tempted to this or that sin and that we have by God's Grace resisted that then we shall be quiet the unclean Spirit being once cast out will assay to enter in again as we see Matth. 12. Satan being once or twice resisted will still redouble his assaults therefore never be secure but daily and continally look to thy wayes and especially to thy heart keep it with all diligence c. So much of the Circumstance of time How long our Saviour was tempted of Satan viz. Forty dayes Now I proceed to the third thing by which his temptations are amplified namely The outward estate and condition in which he was during the time of his temptations in that he was with the wild beasts Now this is mentioned to aggravate the grievousness of his temptations in that he was assaulted with them in such a forlorn place where he had no help or comfort from men but had onely wild beasts for his companions which were more likely to annoy and hurt him than to help or comfort him any way Now see what we may learn from hence Observ 1 Observ 1. We see here that our Saviour Christ at one and the same time had many troubles and trial upon him for he was in penury and want of bodily food for forty daies space he was also during that space molested and tempted by Satan and besides all this he was at the same time molested with the society of wild beasts which were ready to annoy and hurt him Hence we may learn that God doth sometimes try his own children with many crosses and troubles at once with inward and outward afflictions in their souls bodies friends goods good name c. Jam. 1. 2. Count it exceeding joy when ye fall into divers temptations So 1 Pet. 1. 6. Now ye are in heaviness through manifold afflictions It was a great tryal for David to be so long kept as he was from the Kingdom which God had promised him yet besides this he was at the same time persecuted by Saul and not onely so but forced to fly into a barren Wilderness where he was in danger to dy for want of food Job also was at once afflicted sundry wayes in his body goods children wife and friends yea and in his conscience too Reasons of this dealing of God with his children He doth it chiefly for these causes 1. To humble them throughly in the sense of their own sins which are the procuring causes of all troubles when he seeth that one affliction or a few will not work this through-humiliation then he layeth many at once upon them and those very heavy sometimes Reas 2 2. He doth this for his own Glory the more to magnify his power and mercy in strengthning them to bear so many tryals at once and in delivering them out of all in due time 3. To try and discover their Faith and Patience so much the more Jobi exemplum Use 1 Use 1. Confuteth the blind Judgment of the World and of carnal men who judge those to be wicked men or Hypocrites who are afflicted with many troubles and crosses at once This was the rash censure of Job's friends upon him But if we should thus judge of all that have many and great crosses at once we should condemn Christ himself who at one and the same time was afflicted many wayes as we see here Use 2 Use 2. Think not strange of it if God lay many crosses at once upon us but know this is his usual dealing with his dear Children therefore think it not a sign of his anger against us neither conclude that we are out of his favour because he chastiseth us many wayes at once for he doth this in love to us and for our good Strive then unto patience though the Lord try thee with never so many troubles at once Though thou feel at the same time fightings without and terrors within yet be of good comfort and labour for patience to bear contentedly whatsoever tryals God layeth on thee if he lay much upon thee at once he will give thee answerable strength to bear it onely seek to him in prayer for strength and patience Observ 2 Observ 2. In that our Saviour Christ conversed among wild beasts in the Wilderness which were ready to molest and trouble him This may teach us contentedness and patience though we be forced in this World to converse and live among wicked men which are as troublesome and dangerous to live with as any wild beasts therefore in Scripture wicked and prophane men are resembled to wild beasts as lions wolves bears c. See for this Esa
the words imply an ordinary conversing with his Apostles 1 Joh. 1. 1. St. John saith that himself and the other Apostles had heard and seen with their eyes and that with their hands they had handled the Word of life that is Christ Jesus according to his humane Nature which shews how familiarly and ordinarily the Apostles conversed with Christ following him up and down wheresoever he went Quest Quest Did all the Apostles thus follow Christ and converse with him ordinarily Answ Answ Not all but onely the twelve which were first called therefore Paul though an Apostle yet being none of the twelve is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension Object Object 1 Cor. 15. 8. He saith that Christ was seen of him Answ Answ He saw him onely in Visions and that at three special times 1. In the way to Damascus Act. 22. as may appear by the speech of Ananias to him ver 14. 2. When he was imprisoned at Hierusalem Act. 23. 11. The Lord stood by him and said Be of good cheer Paul c. 3. When he was caught up into the third Heavens where he heards words unspeakable c. 2 Cor. 12. 2. It is most likely that then also he saw Christ in his Glory Paraeus in 1 Cor. 15. 8. Thus Paul saw Christ sundry times in extraordinary Visions after his Ascension but he did not see him or converse with him before his Ascension in such sort as the twelve Apostles did This therefore was the Prerogative of the twelve to see and hear Christ and to converse with him ordinarily upon Earth Vse Hence gather the truth and certainty of the Doctrine of the Gospel contained in the writings of the Apostles For they living and conversing with Christ heard his teaching and knew his mind and that which they learned of him they either wrote themselves or else delivered it to others to write See Luke 1. 1 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament Observ 2 Observ 2. I will make you to be Fishers c. Hence learn that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is to take men like fish in the Draw-net of the Word that is to draw them out of the Sea of this World and out of their natural estate and to bring them unto God In a word to call and convert men and women unto God and so to save their Souls This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles when he called them to that Office that they should become fishers of men that is that they should labour in nothing so much as in this that by their Preaching they might gain Souls unto God So Luke 5. 10. Christ tells Peter hereafter thou shalt catch men shewing what was the thing he should chiefly labour in for the time to come even to take mens Souls in the Draw-net of the Word This also was Paul's chief aim and drift in all his Ministry even to win men unto God 2 Cor. 12. 14. I seek not yours but you and 1 Cor. 9. 22. I am made all things to all men that I might by all means save some The words may be understood not onely of his private conversation but also of his Preaching and Ministry that in it he did conform himself so far as he might to the different dispositions of men that so he might gain them unto Christ Shewing what is the main scope which Ministers should shoot at in their Ministry even the gaining of Souls to God or the taking or catching of mens Souls as it were in the Net of the Word preached Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain profit credit or preferment in the World than at the winning of their People to God they fish more for Benefices and Church-livings than for the Souls of men Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached and by it to be drawn out of the Sea of the wicked World and out of the deep Waters of their own sins and corruption in which they ly and live by Nature And to this end all sorts must be admonished diligently to repair to the places where the Net of the Word is cast forth and laid by the Lord's Fishermen As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net which is his Word so be careful to come unto the Net and to the place where it is cast out else thou canst not be taken in it and yet if thou be not taken in it and drawn by it out of the Sea of thy sinful estate thou canst not be saved Be not then slack to come to this Net of the Word that thou mayest be taken in it Happy are all they that are caught in it c. Observ 3 Observ 3. See here the excellency of the Calling of Ministers in that it hath so excellent an Object about which it is conversant namely the gaining of Souls to God by Preaching This is to be Fishers of men Hence is it that they are said to save others as 1 Tim. 4. ult Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Now there is no work more excellent than the saving of Souls See Jam. 5. 20. Which shews the excellency of the Minister's Calling in that it is conversant about so excellent and precious a work as the gaining of Souls to God Other Callings are conversant about mens bodies and goods or outward estate but the Office of Ministers is to labour in saving Souls Use 1 Vse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness they cannot labour too much in so worthy a Work they should think no pains too great to save one Soul This is more than to save a thousand mens bodies from drowing or burning c. Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake as Paul warneth 1 Thes 5. 12. We love the Physitian that useth means to save our bodies c. Mark 1. 17 ad 21. And I will make you become Fishers of men c. Nov. 22. 1618. Observ 4 IN that the Ministry of the Apostles is compared to the trade of Fishermen which is a painful trade Luke 5. 5. Observat 4. Hence we may gather that the Calling of a Minister is no easy Profession but laborious and painful The Fisherman hath no need to be idle but to be much imployed either in
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
brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
Sicknesse neglecting the means of Physick and yet perswading themselves that God will give them health c. This is a tempting of God to pretend that we rely upon his Providence and yet to use no means whereby to serve his providence for preservation and safety of our Bodies It is also a breach of the sixth Commandement and a degree of murther to neglect the means of preserving our bodies and bodily lives our chief care indeed should be for the Salvation of our Souls yet may we not be careless of the good and safety of our bodies Excessive care of the body is forbidden in the Word of God but not all care thereof So understand that Matth. 6. 25. Mark 3. 10 11 12. For He had healed many c. Octob. 10. 1619. IN the former Verses the Evangelist shewed that a very great multitude of People flocked unto our Saviour Christ being by the Sea of Galilee together with the cause moving them to flock unto him as also a remedy used by him to prevent their thronging of him namely the hearing of the great things which he had done Now in these three next Verses he sheweth more at large the cause both of their great concourse and also of his using that remedy to prevent their thronging of him the Cause was for that he had there wrought many Miracles by reason whereof the People pressed upon him c. Now these Miracles are of two sorts 1. The miraculous curing of many that were Diseased Ver. 10. 2. The powerfull mastering or subduing of the Devils in those that were possessed Ver. 11 12. Touching the former the Evangelist setteth down 1. The miraculous Cures in these words For he had healed many 2. A consequent which followed thereupon The People pressed upon him to touch him as many as had Plagues He had healed many The Evangelist meaneth that he had miraculously cured them without ordinary means onely by his Divine Power for so he used to cure the Diseased either onely by touching them or by speaking the word barely commanding them to be whole as we have heard before Observ Observ Here we see that our Saviour Christ is not onely a Spirituall but also a Bodily Physitian He came into the World not onely to cure the Spirituall Diseases of Mens Souls that is their Sins but also to heal the Sicknesses and Diseases of their Bodies by his Almighty Power Therefore being upon Earth he did not onely forgive Sins and suffer for Man's Redemption but also cure many of their bodily Diseases miraculously a◠we have heard in the former Chapters That which is spoken of God Psal 103. 3. may be applyed to Christ He forgiveth all our Iniquities and healeth all our Diseases both Bodily and Spirituall And it was necessary that our Saviour Christ should miraculously cure the Bodily Diseases of Men whilst he lived on Earth thereby to shew and prove that he was that Person who was appointed and sent of God to take away Men's Sins which are their Spirituall Sicknesses as is shewed Matth. 8. 17. out of the Prophet Esay Vse 1 Vse 1. See then that Christ is an all-sufficient Saviour Able perfectly to save such as come to God by Him as the Apostle speaketh Hebr. 7. 27. He is able to save us both in Soul and Body and to cure the Diseases of both most perfectly and as he is able so he is willing and ready to cure the Faithfull not onely in Soul of their Sins by the merit of his Blood and efficacy of his Spirit but also to cure their Bodily Diseases so far as is good for them And though he be not now on Earth to cure Bodily Diseases miraculously neither must we look for this yet his Power is still as great as ever it was over all Bodily Diseases to cure them without means or with means yea his Power is now rather greater then it was on Earth Use 2 Use 2. Therefore seek to Christ not onely for Spirituall Health though chiefly for that but even for Bodily He is the best Physitian for Soul and Body Though he be not now on Earth and so thou canst not go to him with the feet of thy Body nor speak to him nor touch his Body or Garments as these diseased Persons here mentioned yet go up to Heaven to Him with the feet of thy Heart and Affections and speak to him by thy prayers and touch him and lay hold on his Power and Mercy by Faith do this in all Bodily Sicknesses and Griefs Thou must not neglect other outward helps and means of Physick and the like but above all forget not to seek to Christ Jesus the best Physitian for Soul and Body to blesse the means to thee It followeth Insomuch that they pressed upon Him c. This shews what was one end for which so great a multitude came to Christ at this time even to have their bodily Diseases cured miraculously And it is likely to have been the fault of many that they sought to Him more for the cure of their Bodies than to have their Souls benefited by his Preaching yet no doubt but some also came for this end To touch Him By this it seems they had heard of some that had been before cured by Touching our Saviour Christ's Body or Garments And it is likely that hereupon they had some superstitious conceipt as if the bare touching of him had vertue to heal them whereas all the vertue came from his Person as he was God or from his Godhead and not from his Body or Garments See Mark 5. 30. But yet withall this pressing to touch him doth shew their Faith at least the Faith of some of them that they were perswaded of Christ's Power and Mercy that he was able and willing to cure them if they came unto him So many as had Plagues Or Scourges as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth So he calleth those Disenses of the Body with which they were afflicted to shew the grievousnesse of them and the nature of them that they were sent of God upon them as Scourges and Punishments for sin So much of the Words Observ 1 Observ 1. By example of these pressing upon Christ to be healed of their Bodily Diseases we learn What to do in all Miseries and Afflictions even to seek unto Christ Jesus for help and relief yea to be forward and earnest in seeking to Him pressing unto Him as this People did Thus we should do both in outward and inward afflictions both of Body and Mind 1. In outward and bodily Afflictions as Sickness Pain Poverty Want c. The bestway to find help and ease and relief is to go unto Christ by prayer yea to make haste and to presse unto Him by the earnest prayer of Faith intreating Him to give us strength patience and deliverance in the due time appointed Herein we are to imitate the Diseased People in our Saviour Christ's time who pressed unto Christ to be
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
upon Satan's Possession and have bound him as it were and spoiled his goods that is taken from him that Power and Tyranny which he before exercised over the body of him that was possessed and seeing I have also cast him out of his own House that is out of the party possessed hence it may appear that I have done all this by a greater Power than the Power of Satan is even by the Power of my God-head Here note the parts of this Similitude 1. Our Saviour likeneth Satan to a strong man well armed and furnished with weapons to defend himself and his House in which he dwelleth 2. He likeneth himself to one that is stronger than that strong man 3. He resembleth the Party that was possessed with the Devil to the House of the strong man in which he holds Possession 4. He resembleth the Power of Satan unto the goods and weapons of the strong man 5. Lastly the casting out of Satan by Christ unto the entring into the strong man's House and binding of him and spoiling of his House c. Observ 1 Observ 1. Satan being likened to the strong man this teacheth us that he is a Creature of great Strength and Power Luke 11. 21. compared to a strong man armed 1 Pet. 5. 8. A roaring Lion Ephes 6. 12. The Devils are called Principalities and Powers c. in respect of their great Power which they exercise in the World 2 Cor. 4. 4. God of this World Revel 12. 3. A great red Dragon having ten Horns For the clearing of this Point four things are to be briefly shewed 1. Wherein this Power of the Devil is manifested 2. What kind of Power it is 3. Whence he hath it 4. Wherefore God giveth him such Power Touching the first his Power is shewed chiefly in these things 1. In working upon the insensible Creatures as the Air Earth Waters c. Ephes 2. 2. called The Prince that ruleth in the Air because he hath power to work upon it by stirring up Tempests of Thunder Lightning Winds c. See Job 1. 16. and 19. So also it is likely he can use means to shake the Earth or some part of it and to trouble the Waters c. 2. In working upon those sensible Creatures which want Reason as the Beasts of the field Birds Fishes c. He is able to enter into them and to move and work in them Thus he entred into the Serpent Gen. 3. and into the Herd of Swine c. 3. In working upon the bodies of men He hath power to enter into them and to move in them to carry them from place to place as he did the body of our Saviour Christ setting him on a Pinnacle of the Temple He hath also power sometimes to hurt and annoy the bodies of Men and Women and to vex and torture them with pains c. and to strike them with Diseases as he did Job's body with boyles Job 2. So he bowed a daughter of Abraham Luke 13. And we read in the Evangelists how many strange things the Devil in those times wrought in and upon the bodies of the Possessed sometimes tearing or rending them sometimes casting them into the fire or water sometimes causing them to cry out and to foam at the Mouth sometimes striking them dumb and deaf c. 4. In working after a sort upon the minds hearts and affections of men in tempting them inwardly and solliciting them to sin by inward suggestions Not that he can work directly upon the Mind or Will for that God alone can do but he doth this partly by the outward senses representing evill Objects to them and so conveying evill thoughts to the mind and partly by insinuating himself into the Fancy or Imagination and so by the Imagination affecting the Mind and consequently the Will with sinfull thoughts and affections Joh. 13. 2. The Devil put it into the heart of Judas to betray Christ Act. 5. 3. Satan filled the heart of Ananias c. Thus also he stirred up David to number the People And these sinful thoughts and desires the Devil doth not onely stir up in men but he hath power also to follow them very forcibly as he did in Judas who so soon as Satan entred into him went out presently to do the Fact Joh. 13. 30. and Ephes 2. 2. Thus we see how the Devil sheweth his great Power Touching the second thing viz. What kind of Power it is which he hath we must know it is not an absolute but a limited Power He cannot do what he will but what God permitteth him to do he is potestas sub potestate a power under another Power He could not afflict Job without leave from God nor so much as enter into the Swine without Christ's sufferance As the Sea hath bounds set c. Touching the 3d. thing From whence the Devil hath his Power From God onely who gave unto him in his first Creation great Power and Strength which Power howsoever it is in some respect impaired by his Fall and therefore it is not so great now as the power of the good Angels yet it doth still remain very great and is augmented by his irreconcileable malice to Mankind Touching the fourth thing to be shewed namely Why God doth give such Power unto Satan The Reasons are these 1. That his own Divine Power might the more appear in subduing Satan 2. For the tryal of his own Children as we see in Job's Example 3. For the executing of his heavy Vengeance and Punishment on the wicked by Satan Use 1 Use 1. This shews the Folly and Ignorance of such who make leight of the Devil's Power Tush they say He cannot hurt us we care not for him c. But take heed of contemning his Power securely For although he be not able to hurt the Souls or hinder the Salvation of God's Children yet is his Power very great so as he may by God's permission not onely assault the minds of men with violent Temptations but also greatly hurt their bodies Therefore set not so leight by him Though he do not appear visibly c. God's Children have no cause to fear him but the wicked Use 2 Use 2. See what a dangerous warfare we are called to go through in this life fighting against Satan so puissant an Enemy And withal how careful we had need be daily to arm and fortify our selves against him with that whole spiritual Armour of God Ephes 6. whereby to withstand his powerfull assaults and temptations especially to get unto us 1. The Shield of Faith to quench his fiery Darts c. 2. Learn to use the Sword of the Spirit that is the Word of God against him by alledging and applying it to answer his Suggestions as our Saviour did 3. To use continuall Prayer unto God seeking spiritual strength from him by which we may stand against Satan Matth. 26. 41. Use 3 Use 3. Seeing the Devil may have Power by God's permission not onely to
tempt inwardly but also to annoy and hurt the bodies of men outwardly see what cause we have daily to commend both our Souls and Bodies unto God's Protection desiring him to keep us from the Power of Satan and not to suffer him to tyrannize over our souls or bodies c. Use 4. Be thankful to God for restraining the Devil's Power that he cannot use it where and when he list This is God's great Goodness and Mercy to us For if God did not hold him in he is both able and willing to tempt and assault our minds violently thrusting us forward into all kind of sins and also to hurt and destroy our bodies as he did Job's Children Mark 3. 27. No man can enter into a strong man's House and spoil his Goods except he will first bind the strong man Dec. 19. 1619. and then he shall spoil his House Observ 2 OBserv 2. In that our Saviour doth here resemble himself unto one that is stronger than the strong man and able to bind him that is Satan We are taught that our Saviour Christ is of greater Power than Satan and able to vanquish and over-rule him at his pleasure yea to spoil him of his Goods and Armour that is to take from him the use of his Power and to drive him out of that possession which he holdeth in men So Luke 11. 22. 1 Joh. 4. 4. Greater is he that is in you than he that is in the World Therefore Revel 20. 1. An Angel came down from Heaven having the key of the bottomless pit and a great chain in his hand And he laid hold on the Dragon on that old Serpent which is the Devil and Satan and bound him a thousand years c. And Revel 12. 7. Michael and the Dragon fought c. but the Dragon that is the Devil was foiled of Michael that is of Christ who cast him out c. Therefore also we read in the Evangelists how our Saviour Christ cast many Devils out of the possessed though they were most unwilling to go out and sometimes they prayed him not to torment them nor to cast them into the deep all which shews the Power of Christ to be far greater than the Devil's Power Reas Reas Christ is true God as well as Man and so he hath an uncreated infinite Power whereas the Devil's Power is created and finite c. Use 1 Use 1. Here is comfort to the Faithful against Satan's Power Christ being stronger than he is able so to curb and restrain him that he can do nothing against them but what he suffereth him to do now He will not suffer him to do any thing that may be for their hurt that is for the hinderance of their Salvation He may suffer Satan to vex and trouble their bodies for their greater tryal and he may and doth often suffer him to assault and molest their minds with his inward temptations and that sometimes very violently and forcibly but certain it is he will never suffer him wholly to prevail over them They being by Faith built on Christ the Rock Hell-gates cannot prevail against them Satan may molest and trouble them for a time but Christ Jesus shall at length tread him under their feet Joh. 12. 31. The Prince of this World shall be cast out Christ came of purpose to throw him out yea he came to destroy him and all his cursed works 1 Joh. 3. 8. How great Comfort is this to the faithful How should it incourage us to go on constantly in fighting against Satan seeing we are sure of Victory over him through the Power of Christ Therefore let not any Child of God or true Believer fear his Power or his mighty Assaults overmuch but remember that greater and stronger is he that is in them then he that is in the World Vse 2 Use 2. When we feel the strong and powerful Temptations of Satan go unto Christ Jesus by Prayer for help against him Desire him to rebuke him and to restrain his Power and not to suffer him to tempt thee above thy strength Desire him also to give thee some of his strength to resist Satan and to vanquish him For of thy self alone thou can'st never do it Satan's Power cannot be vanquished but by a greater Power which is in Christ alone therefore seek to him for it Observ 3 Observ 3. In that the Scope and drift of our Saviour in using this comparison is to shew that the Devil cannot be cast out of those that are possessed of him but by a stronger Power than his own is Hence gather that it is a very hard matter to rescue and deliver those from Satan which are under his Power very hard to cast him out of his Possession which he hath gotten in men onely Christ can do it How hardly is he cast out of the bodies of such whom he possesseth How loath is he to forgoe his Possession This we heard before Chap. 1. Ver. 26. So also where he hath any hold and possession in the hearts of men he is with great difficulty cast out thence yea this is harder than the former Thus it is with the wicked that live in sin and go on in it impenitently they are under Satan's Power and Tyranny and he holds Possession in their hearts Ephes 2. 2. 2 Tim. 2. ult They are taken captive of him at his Will as in a Net c. And therefore very hard it is for them to be freed from that bondage Satan will not easily let go his Prisoners and Slaves that are under his Power No way to rescue them but by a greater Power even by the Divine Power of Christ himself Use 1 Vse 1. See what is to be done of those that are under Satan's Power and in whose bodies or minds he holds any possession They must seek unto God and unto Christ Jesus to be delivered from his Tyranny As the Israelites being in bondage under Pharoah cryed to God to be delivered so have all that are in bondage under Satan need to cry to God in Prayer to be set at liberty Onely Christ Jesus can bind Satan the strong man and cast him out of his hold Go to him therefore for deliverance This is the best course to be taken in the case of bodily possession with the Devil as we heard before And so also it is the onely course for such whose hearts are possessed by Satan they must go unto Christ desiring him to shew his Divine power in dispossessing Satan Use 2 Vse 2. See further by this that the work of Repentance and the Conversion of a sinner is a very difficult work because the wicked and unregenerate are under Satan's power who holds a possession in their hearts and minds and he will bestir himself with all his might before he will be driven out of it How foolish then are they that think it an easy matter to Repent and to come out of the snare of the Devil and therefore presume to
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
needs be the cause of all cowardly fearfulness in times of distress Vse 1 Use 1. See the reason why the wicked and unbelievers are so cowardly and timorous in times of trouble and danger befalling them as we see in Cain Gen. 4. 14. and in Belshazzar Dan. 5. 6. Yea sometimes when there is no danger they are fearful Prov. 28. 1. The wicked fleeth when none pursueth And Levit. 26. 36. The sound of a shaken leaf chaseth them c. The reason of this their timorousness is their want of faith They have no assurance of Gods mercy to them in Christ nor of his special protection in times of danger therefore are their hearts thus overcome of fear and terrour They are sometime at their wits end This shall make the hearts of the wicked to fail them for fear at the day of Judgment because they shall want faith c. Vse 2 Vse 2. See also the cause of much timorousness even in good Christians in times of trouble The weakness of their saith is the cause of it as it was here in Christs Disciples And we are not to marvail that the best Christians are subject to this infirmity of timorousness more or less seeing there is some weakness and imperfection of faith in the best Vse 3 Use 3. Hence gather That excessive fearfulness in time of danger is a sin because it is a fruit of infidelity But of this before Use 4 Use 4. This sheweth us further what to do that we may be kept from this immoderate fear and timorousness Labour for true faith and for a further growth of it in us Such as never had faith must use all good means to attain some measure of it And such as have it in some measure already must labour for a further increase of it The more faith the less fear as on the contrary the less faith the more fear Pray unto God to give thee faith and to increase it in thee This will expell fear out of thy heart and make thee couragious in times of greatest distress and danger as Job 13. 15. Though he slay me yet I will trust in him And Paul Rom. 8. 38. I am perswaded that neither death nor life c. shall separate c. So Hebr. 11. 34. it is said of Gedeon Barack Sampson c. that by faith they stopped the mouths of Lyons quenched violence of fire c. out of weakness were made strong waxed valiant in fight c. So the Martyrs were couragious at the Stake and in the fire because they had special strength of faith given them Especially let such labour for faith who are called to go through great dangers as Souldiers Mariners Women that bear Children c. 1 Tim. 2. ult Verse 41. And they feared exceedingly c. The Evangelist layeth down a second consequent of this Miracle namely the effect which it wrought in the Disciples and others Which effect is twofold 1. Inward They feared exceedingly 2. Outward In that they do by their words one to another acknowledg the power of Christ and profess their admiration of it They feared c. This is to be understood not onely of the Disciples of Christ but of others also of the people who were present in other ships and saw the Miracle as may be gathered from Matth. 8. 27. where it is said The men marvailed c. Now if none but the Disciples had wondred and feared it is likely the Evangelist would not have spoken so generally saying The men marvailed but rather The Disciples marvailed Quest Quest Why did they so exceedingly fear seeing the storm being now laid the danger was past Answ Answ The Evangelist doth not here speak of their fearing of the danger in which they had been and from which they were now escaped but of that fear and reverence of the Power and Majesty of Christ with which they were stricken and moved in heart at the sight of this great Miracle And this fear was the greater in the Disciples because they now saw and considered their own weakness and infidelity for which Christ had reproved them Thus then the consideration of Christ's wonderfull power and their own weakness moved them thus exceedingly to fear and reverence the Divine Majesty of Christ And this was a good kind of fear in them whereby they so feared the power and Majesty of Christ that they were carefull not to offend him as they had done before by their timorousness and infidelity Observ Observ Hence gather That we ought to be affected in heart with great fear and reverence of the Majesty of God when we see or take notice of his great and powerful works the consideration of his wonderfull works should move us greatly to fear him Thus the Disciples and others at this time by seeing this great Miracle of Christ were moved to fear him exceedingly So Peter and others Luke 5. 8. So the Centution and they that were with him at the time of Christ's death when they saw the Earth-quake and other great Miracles wrought they feared greatly c. Matth. 27. 54. So should we be moved greatly to fear and reverence the Majesty of God when we consider his mighty works Jerem. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Hab. 3. 16. when the Prophet heard of the great Judgments of God threatned his belly trembled c. Now this fear must not be servile but a fiâ—iall fear joyned with love of God which must make us afraid and loth to offend him Psal 4. 4. Vse Vse This condemneth the blockish security of many who when they see or hear of Gods great and miraculous works of Justice or mercy shewed upon themselves or others yet are little or nothing at all moved in heart to fear and reverence the power and Majesty of God This argueth great and fearfull hardness of heart Such are worse then Nebuchadnezzar Dan. 3. 24. and Felix Act. 24. 25. This want of fear and reverence of Gods great works is an effect and sign of Atheism in such And said one to another Who is this c. By these words the Disciples and the rest do profess their admiration of the Divine power of Christ and withall do imply a confession and acknowledgment that he was more than a meer man even the Son of God himself Quest Quest Did not the Disciples know and believe before that Christ was the Son of God Answ Answ Yes they knew it in part by his former Miracles but their knowledg and faith in this Point was further confirmed by this Miracle Observ 1 1. Observ In that the Disciples and others with them are not only affected with fear and reverence at the sight of this Miracle but do also take occasion to acknowledg and magnifie the Divine power of Christ who was able to command the Wind and Sea hence we learn That we should not onely be
unfeignedly unthankfull unto him for this his mercy and goodness Observ 2 Observ 2. In that the Devill 's being in this party possessed did cause him in his mad and frantick fits to cut wound his own body with sharp stones We may hence observe That it is the Devil's property to cause men to offer violence and to do hurt and mischief to their own bodies Thus he tempted our Saviour Christ to cast himself down headlong from the Pinnacle of the Temple that he might hurt and mayhm his own body Thus also it is the Devill that tempteth some desperate persons to lay violent hands upon themselves and wilfully to take away their own bodily lives as did Saul Ahitophel and Judas Hence the Devill is said to be a murderer Joh. 8. 44. And Abaddon and Apollyon that is a destroyer Revel 9. 11. because he seeks the hurt and destruction not only of the souls of men but also of their bodies Use 1 Use 1. Let this unnaturall sin of hurting and shewing cruelty to our own bodies be far from us yea let the very thought of it be far from us Remember who it is that tempteth men to this sin of self-murder and of hurting and mayming our own bodies It is the Devill that murderer of souls and bodies who thrusteth men forward unto it Learn therefore to detest all kinds and degrees of self-murder And consider that it is the worst of all kinds of Murder The light of nature abhorreth it Ephes 5. No man ever hated his own flesh but nourisheth and cherisheth it c. And Solomon saith A good man is mercifull to his Beast How much more to his own body Use 2 Use 2. See what to judge of the practice of Popish Fryers cruelly whipping and scourging themselves in way of satisfaction for their sins This practice is from Satan not from God who never required it at their hands Observ 3 Observ 3. Observe here the woful and miserable condition of this party possessed with Devils in that the Devils being entred into him and having gotten possession in him did abuse him in such vile manner not only torturing his body with pains but also terrifying his mind and distempering it with frenzy causing him to behave himself as a mad-man in going naked in crying out day and night and cutting himself with stones Now this teacheth us That it is a great and fearfull misery for any to be subject to the power and tyranny of the Devill He is a most cruell and unmercifull Tyrant to those over whom he hath any power and the case of such as are in bondage under him is most wretched and miserable worse then the case of the Israelites being in subjection under Pharaoh's Task-Masters and worse than the case of those that are in bondage under the Turk at this day or under any other cruel Tyrant upon Earth This is true both of those that are in bodily subjection and of those also that are in spiritual bondage under the Devil Touching the first sort which are those over whose bodies the Lord suffers the Devil to have power whether it be to enter into them and to possess them or otherwise to afflict them we see how miserable their case is and how unmercifully the Devil tyrannizeth over them This is plain by this example which we have in this Text and Mark 9. 18. in him that had the dumb spirit of whom it is said that the Devill did tear him and make him foam and gnash his teeth and pine away And Verse 22. oft-times he cast him into the fire and water to destroy him c. This also we see in Job over whose body so soon as the Devill had power given him of God he presently smote him with boyls from the sole of his foot to his crown Job 2. 7. Touching the second sort namely such as are in spirituall bondage under the Devill as all wicked men are their case is much more wretched and miserable For the Devill hath them and holds them as in a snare and leads them captive at his own will 2 Tim. 2. ult He entreth into their hearts by his wicked suggestions as he did into the heart of Judas and he worketh in them effectually and powerfully by his temptations Ephes 2. 2. thrusting them forward into all kind of fearful and dangerous sins thereby seeking as a roaring Lion to devour their souls that is to bring them to utter destruction yea causing them to destroy their own souls by such sins so far as lyeth in them And in so doing he doth them much more hurt and dealeth much more cruelly with them than if he did afflict and torture their bodies never so much or cause them to hurt or wound their own bodies as he did here to this party possessed Thus then we see what a fearfull misery it is to be subject to the power of Satan Vse 1 Use 1. This should move us to pity those that are in subjection and slavery under the Devil whether it be in bodily or spiritual subjection Have compassion on them in their misety as we pity the gally-slaves and prisoners living in slavery under the Turk Such as are under Satan's power are much more to be pitied Who could have looked on this party possessed without pity And we are not only to pity them but to shew our pity by using the best means we can to have them delivered from this miserable servitude especially by praying earnestly unto God to set them free Use 2 Use 2. Such as are under Satan's power and tyranny either in their bodies or in their souls and consciences must use the means to come speedily out of their misery and woful estate If God should give power unto the Devil over the bodies of any in these times to possess them or otherwise to afflict them as he may do and doth sometimes in this case they ought to seek to God by prayer that they may be delivered from the Devil's power and not only to use their own prayers but to crave the extraordinary prayers of the Church in their behalf So also those that are in spiritual thraldom of soul conscience under the Devil they must use all means to be delivered they must cry unto God by prayer to deliver them even as the Israelites did being in bondage under Pharaoh And they must diligently frequent the publick Ministery which is the ordinary means to deliver them If one be taken prisoner by the Turks What means and friends are used to ransome him How much more shouldst thou use all possible means to be delivered from the power and tyranny of the Devill which is far more fearful and cruel then the Turkish tyranny Labour therefore to see and feel thy wofull bondage under Satan and use all means to be freed from it Cry unto God day and night to set thee free and to assure thee by faith that thou art redeemed and delivered by Christ Jesus from this spiritual bondage
under Satan in which thou art by nature inthralled Vse 3 Use 3. Pray unto God to restrain the Devil's power and malice and not to suffer him to tyrannize over our souls or bodies as he desireth Intreat we the Lord to rebuke him and not to suffer him to have his will of us or to exercise his tyrannical power over us Vse 4 Vse 4. Such as are free from the tyranny of Satan to be truly thankful unto God for this unspeakable mercy c. Mark 5. 6. c. But when he saw Jesus afar off he ran and worshipped him c. Sept. 24. 1620. VVE have spoken of the Circumstances of this Miracle Now we are to speak of certain Antecedents which went immediately before the working of it which are two in number 1. The behaviour of the Devils in the party possessed toward our Saviour Christ Verse 6 7 8. 2. A Conference between our Saviour Christ and them Verse 9 c. unto the 13th Touching the first namely the behaviour of the Devils in the party possessed it stands in two things 1. In the outward action and gesture which they used When they saw him afar off they ran and worshipped him Verse 6. 2. In the words or speech which they used unto Christ Where we may consider both the manner of their speaking crying out with a loud voice and the matter of their speech consisting of 3. parts 1. An Expostulating with our Saviour about the cause of his molesting them What have we to do with thee 2. A Confession of Christ to be the Son of God 3. A Request made unto him That he would swear unto them by God not to torment them And this request is amplified by setting down the cause or reason of it Verse 8. Because he said unto him Come out of the man thou unclean spirit When he saw him he ran and worshipped him That is the Devils in the party possessed so soon as they perceived Christ coming toward them made haste to adore Him Luke 8. 28. He fell down before him Quest Quest. What moved the Devills thus hastily to come and adore Christ Answ Answ It is likely they did this partly by compulsion being forced thereunto by the Divine power of Christ which they now began to feel even before they came nigh him And partly of their own accord hoping by this submission and outward obeysance to obtain some favour at the hands of Christ that they might not be cast out as appeareth by their words used to him Observ 1 Observ 1. See here that Christ Jesus the Lord hath absolute power and authority over the wicked Angels and is able to force them to do homage and to submit themselves to him as his slaves and vassals If he had this power over them when he lived on earth in state of abasement how much more now he sits at Gods right hand in heavenly glory See this Point before Cap. 1. Vers 25. Use 1 Use 1. This sheweth us the dignity and excellency of Christ's person and must teach us highly to reverence him and to yield all due homage and subjection to him If the Devills fall down and worship before Christ how much more ought we to serve him with reverence and fear Even Kings and Rulers are to do this Psal 2. Kiss the son c. Use 2 Use 2. It is matter of great comfort to the true Church and all faithful Members of it against all the power and malice of Satan c. Observ 2 Observ 2. Further we learn here That though the Devils do yield sometimes a kind of service and worship unto Christ yet they do not this in sincerity but in hypocritical manner either being forced and compelled thereunto by the power of Christ or else for some sinister ends and respects not ayming in their service at the glory of Christ but at the accomplishment of their own devilish purposes that under colour of doing some homage and reverence to Christ's Person they may do the more hurt and mischief Thus we see this Legion of Devills in the party possessed fall down before Christ and make shew of worshipping him but they do all in Hypocrisy partly compelled to it by Christ's power and partly hoping by this means to obtain their wicked desire and purpose of Christ that he would not cast them out of the party possessed but that they might still hold possession in him And such Hypocriticall counterfeit Service as this is all that homage and worship which the Devils do at any time perform unto Christ Use 1 Use 1. See then a great difference between the service and obedience which the Devills yield to Christ and that which the good Angells and Saints both in Heaven and on Earth do perform to him The one is counterfeit feyned and Hypocriticall the other is true and sincere The wicked Angells serve and worship Christ either by compulsion being forced to it and haled to it by violence against their wills as Bears to the stake for if they might have their choice they would do him no such homage at all as sometimes they are constrained to do or else if they do at any time make shew of serving or adoring the person of Christ willingly yet it is alwayes for some sinister and wicked end and purpose which they therein aim at and not out of any desire of honouring Christ But on the other side the good Angells and Saints of God in Heaven and Earth do serve and worship Christ in sincerity with free and voluntary spirits and aiming in their Service at the Honour and Glory of Christ Use 2 Vse 2. To teach us that it is not enough for us to adore and serve Christ Jesus our Lord for so the Devills do but we must look to the manner of our service that it be not Hypocriticall and counterfeit that it be not a forced Service and that it be not for sinister ends and respects as for Custome or Fashion or to gain credit thereby because we would be accompted Religious c. for such kind of worship as this even the very Devills of Hell may and do yield unto Christ But we must see that the service we yield to Christ be unfeined and such as he requires in his Word both for matter and manner We must look it be a free and voluntary worship Psal 110. 3. Christ's people are a voluntary people as is there Prophesied We are taught to Pray in the Lords Prayer That we may do the will of God as it is done in Heaven by the Saints and Angells that is freely and chearfully not by compulsion as the Devills and wicked men do it So again in all the Service we perform to Christ we must also see that our chief aim be at his Honour and Glory not at sinister ends or respects as it is with the Devills in their Service It must not be so with us for then our service is no better then theirs So much of the
outward action or gesture of the Devils in this party possessed in that they ran to Christ and worshipped him Now follow the words or speeches which they used to him ver 7. He cryed with a loud voice and said what have I to do with thee c. Observ Observ The Devill hath power not onely to enter into the bodies of men or other living Creatures but also being in them he can utter a voice in plain words which may be understood Thus being in the Serpent he spake to Eve at the beginning Gen. 3. See this observed before chap. 1. 24. He cryed out This crying out shewed their great vehemency and earnestness in their suit made unto Christ which was that they might not be cast out and withall their great fear of the power of Christ What have I to do with thee They expostulate with our Saviour about the cause of his molesting and troubling them q. d. why shouldest thou molest and disquiet us or go about to cast us out of our Possession what cause is there why thou shouldest do it See before upon chap. 1. ver 24. Jesus thou Son of the most high God The reasons moving the Devill to confess Christ see before chap. 1. ver 24. I will that thou swear c. That is I intreat or desire thee earnestly to swear unto me They adjure him to the end they might be assured of that they requested of him That thou torment me not They would have Christ swear not to torture them further by his Divine power which they already began to feel shewing how fearfull they were to feel his power in greater measure Now there are two kinds of Torments which the Devills feared and would have Christ swear not to put them unto 1. They feared to be cast out of the party possessed and this was one torment to them as appears by the verse following 2. They feared further lest our Saviour should also throw them forthwith into the torments of Hell which is called the Deep Luke 8. 31. Both these degrees of torment they sued unto Christ not to afflict and vex them with So much of the meaning Observ Observ What have I to do c. See before chap. 1. 24. Jesus thou Son of the most high God Observ 1 Observ 1. Here we see that there is a kind of Historicall Faith in the Devills themselves whereby they do know the Doctrine of the Word and do give a generall assent to the truth of it They know and believe Christ to be the Son of God and the true Messiah and Saviour of Mankind So also they know and believe in general many other Doctrines taught and revealed in the Word of God See this handled chap. 1. ver 24. Observ 2 Observ 2. Further in that the Devills do for sinister ends and in Hypocrisy confess Christ to be the Son of God Hence we learn that therefore it is one property of the Devill to profess Christ and the Doctrine of the Gospell in Hypocrisy for sinister ends and respects as either because he is sometimes forced by the power of Christ to confess the truth or else to bring the Truth into disgrace or suspition of falshood in that he being the Father of lyes giveth testimony to it or for some other sinister end Thus we find that he often confessed Christ and the truth of the Gospell but it was alwayes in gross Hypocrisy aiming at sinister and evill ends yea in all his confessions still he had some wicked and Devillish purpose Use Vse This should teach us to beware of Professing Christ and the Gospell for sinister ends as for our own credit gain or preferment or onely because the Laws of the Land enjoyn us so to do Let not such by-respects move us to profess Christ and the Gospell The Devills profess Christ for sinister respects in Hypocrisy and so do many Reprobates that shall never be saved as we see in Judas and in those mentioned Matth. 7. 22. who shall at the last day say to Christ Lord Have not we by thy name Prophesied c. Therefore beware of professing Christ or his Truth in Hypocrisy And know withall that it is not enough to make outward Profession hereof in words for so may wicked Reprobates and the Devill himself do but see that we profess Christ and his Truth in sincerity of Heart aiming at his Glory therein and not at sinister respects See chap. 3. ver 11. Observ It followeth I will that thou swear not to torment me Observ In that they do not onely make sute to Christ but would also have him swear unto them not to torment them by making them feel his Divine power hence we may gather that the Devills do stand in very great fear of Christ's power and do by all means shun the apprehension and feeling of it This we see here and Luke 8. 28. they beseech Christ not to torment them See chap. 1. ver 23 24. Ver. 8. For he said unto him Come out of the man c. The Evangelist here giveth the reason why the Devills â—ued so earnestly to Christ not to torment them further by his power namely because our Saviour had commanded them to come out of the party possessed Observ Observ Here then we are taught that where the Devill hath once gotten hold and Possession in any he is very loath and unwilling to forego his hold and to be cast out of his Possession There is no greater torment to him then this See this handled chap. 1. ver 26. Use 1 Vse 1. See how needfull it is in the case of bodily possession by the Devill to go to God by Prayer to cast him out yea to use extraordinary Prayer and Fasting in that case as the Church hath used to do c. Mark 9. 29. Use 2 Vse 2. Take heed of giving Satan the least entrance into our hearts and especially of suffering him to lodg and take possession there by his sinfull suggestions and temptations Use 3 Use 3. Hence gather one speciall reason why the practice of true Repentance is so hard and difficult because by it the Devil is dispossessed and cast out of the Heart and Conscience of the sinner Therefore 2 Tim. 2. ult Such as Repent are said to recover themselves out of the snare of the Devill By true Repentance the love of all sin is cast out of the Heart that it bear no longer sway there as it did before now sin being cast out the Devill is cast out And we must not think this will easily be done Such as are in the Devil's snare he will hold them as fast as is possible for him to do that they may not break loose from him Such as are his Captives and Prisoners he will not easily let them go free no no he will make them as sure to himself as he can he will like a cruell Jaylor lay as many Irons upon them as they can bear that they may not escape that is he
of the ordinary means sanctified of him for the recovery of health Let them know That as God forbiddeth us to kill that is to take away or hurt our own or others life so on the contrary he will have us to use the means of preserving life and health and that such as wilfully neglect those means are accessary to their own sickness and death And whereas they say God shall be their Physitian they must know that as God is the author and preserver of health so he doth it orninarily by means which who so willingly neglect cannot expect health and recovery from God Observ 2 Observ 2. In that it is further said of this woman that she was so careful and desirous of health that she was content to suffer many things of the Physitians and that she spent all she had upon Physick to recover her health hence gather That the health of our bodies should be dear and pretious unto us we should so highly esteem it that we should be content to do and suffer much for the preservation of it and for the recovery of it in time of sickness we should be willing to suffer hard things and to use such means as are painful and tedious for the health of our bodies We should also prefer it before worldly wealth being content to part with that for the recovery and maintenance of our health as this woman did See Job chap. 2. ver 4. Reas 1 Reas 1. Bodily health is a special furtherance and help to us in the service of God and in the performance of the duties of our Callings and the want of it is a great hinderance to us therein Reas 2 Reas 2. Health of body is such a blessing of God as maketh all other outward blessings of this life more sweet and comfortable to us and without which they are all uncomfortable and tedious unto us worldly wealth honour friends children yea life it self is uncomfortable without health of body Use 1 Use 1. See what cause then for us to honour the Physitian and his Calling and to accompt well of the means of Physick in time of sickness seeing it is sanctified of God for our good and for the preserving of health and life which should be so dear to us Use 2 Use 2. This reproveth such as shew too little respect of their bodily health Though all desire health yet all use not the means Some are careless of the means to preserve it as good Dyet Physick and the like means Some would willingly have health but they will not do or suffer any hard things for their healths sake yea though they be advised to it by the skilful Physitian yet if he prescribe them strict Dyet or sharp Physick the nature of their Disease requiring it they will not endure it These discover great folly in prefering their present ease and contentment before their future good and preservation of their bodily health Others again though they desire health yet prefer their worldly goods and wealth before it so niggardly and covetous that they will not be at the cost bestow Physick upon themselves in time of sickness All these may learn of this diseased Woman in this Text to make more pretious account of this great blessing of God the health of their bodies Use 3 Use 3. This doth also much more condemn such as use means to hurt and hinder the health of their bodies as bad dyet surfetting drunkenness c. by which many dangerous noysome and incurable Diseases are bred and ingendred in the body as Burning-Feavers Dropsies Pleurisies c. Insomuch that we may well think thut such Intemperance killeth more than the Sword Use 4 Use 4. If the natural health and welfare of our bodies should be so dear to us much more pretious should the spiritual health of our souls be to us How careful should we be to use all means for the obtaining and preserving of it How careful to seek to spiritual Physitians First and chiefly to Jesus Christ who came to heal the broken-hearted we should therefore seek to him by true faith and repentance that by him we may be cured both of the guilt and corruption of sin that it raign not in us Then also we are to seek spirituall help and advice from the faithful Ministers of Christ whom he hath appointed as his Deputies to prescribe us spiritual Physick for our souls out of his Word Again how willing should we be to receive and take hard and tedious Physick for the health of our souls when it is prescribed us How willing to take the painful Physick of repentance and mortification of our sinful lusts How willing to swallow many bitter pills and potions of inward sighs groans and heart-breaks for our sins that we may be cured of them There be some who for the health of their bodies will take every moneth in the year almost a potion or pill or some unpleasant Physick And shall not we be content to take hard Physick for the spiritual health of our souls Again in the last place seeing the health of our bodies should be so dear to us that we should prefer it before our worldly substance as this woman did how much more should we prefer the spirituall health and salvation of our souls before all this worlds goods remembring what our Saviour hath said What shall it profit a man to win the whole world and to lose his soul Matth. 16. 26. Observ 3 Observ 3. In that she was never the better but rather the worse notwithstanding she had suffered so much of many Physitians hence we learn That although Physick be a special gift and blessing of God and not to be neglected in time of sickness when the case requires it yet it is not of it self available to recover health and preserve it or to cure diseases without the blessing of God giving vertue to it It is only an outward means whose vertue and efficacy is wholly from God without whose blessing upon the use of it it may be so far from doing good and healing the body that it may hurt and distemper it more as we see in the example of this woman As it is in Meats and Drinks though they be ordained of God for our nourishment yet they do not nourish without his blessing therefore if he break the staff of our bread that is take away the strength and vertue by which it should nourish then we may eat and not be nourished So it is in Physick though it be ordained to heal the body yet it cannot do good without the blessing of God giving vertue to it to heal Vse 1 Use 1. See the reason why Physick doth not alwayes help the sick it is because God doth alwayes give vertue to it to heal and cure the diseased he doth not alwayes see it good for the sick party to be recovered no reason therefore to contemn the means though it be not alwayes available c. Use 2 Use 2.
should rather have come more openly that others might have taken notice of the Miracle and have profited by it But I take it the principall cause of her fear was 1. The consideration of Christ's Divine power and Majesty shewed in this Miracle and this reason of her fear the Evangelist himself giveth in the next words when he saith she knew what was done in her That is she sensibly felt and perceived how great a Miracle Christ had wrought in curing her and this moved her to tremble before him 2. The consideration also of her own vileness and unworthiness both in regard of her sins as also of her outward condition having hitherto bin a diseased woman for many years and her disease such as by the Law was accompted unclean Observ Observ That when we are to come before God in any special manner as to pray or to give thanks to him or to perform any special service to him we are to come with all reverence and fear of his Divine Majesty See this point spoken of before ver 22. of this chap. It followeth Knowing what was done in her This shews that it was a true Miracle really and sensibly wrought and not in shew onely But of this see also before ver 29. I proceed to the next words She came and fell down before him By this outward lowly gesture she expressed the inward humility of the Heart that she was touched with an inward feeling of her own vileness and unworthiness Observ Observ By her example we must learn how to carry our selves when we come before God to perform any special service to him We are to come in humble and lowly manner our hearts must be humbled in the sight and feeling of our own vileness and unworthiness and this inward Humility must appear by our outward submission and lowly carriage of our selves in the presence of God Thus Jairus a Ruler of the Synagogue though a great man yet came before Christ in humble manner falling at his feet as we heard before ver 22. and the Leper kneeled to him chap. 1. 40. yea he fell flat on his face before him Luke 5. 12. By this outward humbling and abasing of themselves they testified the inward Humiliation of their Hearts in the sense of their own unworthiness And thus have the Faithfull used to come before God with Hearts humbled in the sight and feeling of their own vileness as Abraham Gen. 18. 27. acknowledgeth before God that he is but dust and ashes And Job 40. 4. Behold saith he I am vile c. And Daniel chap. 9. ver 7. O Lord Righteousness belongeth to thee but unto us confusion of Faces c. And thus ought we to come before God in humble manner especially with Hearts inwardly humbled in the sight of our own unworthynesse Reason Reas God doth best accept of such as are humble and lowly in his sight Esay 66. 2. To this man will I look even to him that is poor and of a contrite Spirit c. yea he delighteth in such Esay 57. 15. Thus saith the high and lofty one I dwell with him that is of an humble Spirit to revive the Spirit of the humble c. and Jam. 4. 6. He giveth Grace to the humble Use 1 Use 1. This reproveth such as come before God to do special services to him in the Pride and haughtiness of their Hearts puffed up with conceipts of their own goodness or worthiness Thus that proud Pharisee came before God Luke 18. He boasted of his good works Thus the Papists at this day come before God to Pray and perform other Services with an Opinion of their own merits and good works for which they hope to be the better accepted of God But God rejecteth such and their Services as he did the proud Pharisee Use 2 Use 2. When we are to come before God to do him speciall service see that we come in lowly and humble manner especially labour to have thy Heart touched and humbled with the feeling of thy unworthiness and vileness in regard of thy sins and let this thy inward Humility appear in thy outward lowly carriage in the sight and presence of God Imitate herein the poor humbled Publican Luke 18. 13. who by the lowliness of his Countenance and outward gesture expressed the inward Humility of his Heart The more humble and low and vile thou art in thy own eyes and the more thou art cast down in the sense of thy own sins and unworthiness the more acceptable thou and thy Services are to God and the more highly doth he esteem of thee So much of the manner of this womans comming before Christ Now it follows to speak of that which she did being come before him namely that she told him all the truth Luke 8. 47. She declared for what cause she touched him and how she was healed immediately Now by this she testified her thankfulness to Christ for the benefit of health restored to her so Miraculously Observ 1 Observ 1. Here then we learn by her example that in all mercies and blessings which we receive from God we ought to shew true thankfulness unto God It becommeth the upright to be thankfull Psal 33. 1. 1 Thess 5. 18. In all things give thanks Now our thankfulness must be both inward and outward 1. Inward in the Heart affected with unfeined desire of glorifying God Psal 103. 1. My Soul praise the Lord and all that is within me c. 2. Outwardly testified and expressed 1. By free acknowledgment of Gods mercies to us as this Woman did unto Christ 2. By yielding praise and Glory to God with our mouthes when we have occasion to mention Gods Mercies to us Thus have the Faithful used to do especially David in every Psalm almost 3. By shewing forth the fruits of true Repentance and Obedience to the will of God in the course of our lives without this all shew of thankfulness in word and tongue is Hypocrisy and Abomination before God To such he will say as he doth to the Hypocrite Psal 50. 16. What hast thou to do to take my Covenant in thy mouth seeing thou hatest Instruction and castest my words behind thee Use Use See then that we thus shew our true thankfulness to God for all his Mercies This is the onely Tribute which he requireth for all that we receive and enjoy from his bounty and goodness Let us therefore be carefull to render it him duely and conscionably as becommeth us Observ 2 Observ 2. In that this woman did not onely shew her thankfulness to Christ by acknowledging this great blessing of health bestowed on her but did also publish it openly before the people we may gather that it is fit for us in some cases to acquaint others with the great mercies and blessings which we have received from God See this observed before ver 19. of this chap. Mark 5. 34. And he said unto her Daughter c. Dec. 31. 1620. HEre is
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ— we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ— or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond â—oyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
art made partaker of them and hast true Title to them Use the means therefore to attain to this Faith especially the frequent and Conscionable hearing of the Word c. Doctr. 2 Doctr. 2. In that our Saviour wrought some few Miracles at Nazareth for their sakes which did Believe though the most Believed not Hence gather That the unbelief of some cannot prejudice others which Believe nor keep them from being partakers of Christ's benefits Rom. 3. 3. The Apostle sheweth that though some of the Jews did not believe yet their unbelief could not make the Faith of God to be without effect By the Faith of God understand his truth and fidelity in performing his promises of Mercy and Salvation to the Faithfull So the meaning is that the unbelief of some could not hinder others which were believers from being partakers of that Grace and Salvation which God had promised to them in Christ So that the Faithfull are sure to be partakers of Gods mercies in Christ and of all benefits of Christ needfull to Salvation notwithstanding the unbelief of the wicked and Reprobate Vse Use Comfort to true Believers living amongst unbelievers and wicked ones void of Faith the unbelief of such cannot prejudice their Faith nor hinder them from being partakers of the Mercies of God and benefits of Christ So much of the second event or Consequent of the Nazarites being offended at Christ namely his working of so few Miracles there Now follow the two last events ver 6. The one That he marvelled at their unbelief The other That He went round about the Villages Teaching He Marvailed at their unbelief This is mentioned as the cause of his working so few Miracles there because their unbelief made them unfit to be partakers of his Miracles the greatness of which their incredulity is here set forth in that our Saviour is said to have wondred at it Not that he did so wonder at it as if he had bin ignorant of the cause of it as men are wont to admire those things whereof they know not the cause or reason for our Saviour as he was God knew well enough the cause of their unbelief to be the great hardness of Heart unto which they were given over of God but this must be understood of Christ according to his humane Nature onely that as he was man he considering their unbelief did wonder at it and by his admiration shewed the greatness of that sin in them And there was just cause for our Saviour thus to admire the greatness of their incredulity if we consider the excellent and most powerfull means which they had to work Faith in them even the Preaching of Christ and his Miracles wrought before their eyes the excellency of both which themselves were driven to confess and yet these means did not work Faith in them which shews that they were exceedingly and strangely hardned in unbelief Doctr. Doctr. Here then observe this That when any people or persons have excellent and powerfull means of Grace and Salvation vouchsafed them of God and yet are not bettered by them nor any saving Grace wrought in them by such means this discovers great and extraordinary hardness of Heart in such even such hardness of Heart as is to be admired and wondred at This shewed great hardness of heart in the Scribes and Pharisees in that they heard Christ's Doctrine and saw his Miracles which were powerfull means to work good on them and yet they were not bettered by them Therefore our Saviour was grieved for their hardness of heart it was so great as we heard chap. 3. ver 5. The like we may see in Judas and Pharaoh and in those Cities of Chorazin Bethsaida and Capernaum which repented not though Christ Preached and wrought most of his great Miracles amongst them Matth. 11. 20. therefore our Saviour justly upbraided them with their impenitency Use Use See then what a fearfull thing it is for any to live unprofitably under excellent and powerfull means of Grace and Salvation as to live where the Word is plentifully and powerfully Preached in publick and where there is plentifull means of private Reading Conference and the like helps and yet not to profit by such excellent means not to be furthered in sound Knowledg of the Word nor to have any measure of saving Faith and Repentance wrought in them by such means An evident sign of great hardness of Heart and that such are setled upon the Lees of their ignorance unbelief and other sins as the Prophet speaketh Zephan 1. 12. We are to pitty the case of such and to pray for them that God may soften their Hearts by his Spirit that they may be fit to be wrought upon by the means of Salvation And this must also admonish us to look to it that we be not in the number of such as live unprofitably under the excellent and pretious means of Salvation lest we discover our selves to be given over of God unto great hardness of heart which is a most fearfull Judgment 〈◊〉 have cause to pray against more then against any Temporal Plague or Judgment as we heard before ver 2. It followeth And he went round about the Villages c. Because they of Nazareth conremned him and rejected his Doctrine therefore he departed from them and went and Preached in other Villages near adjoyning round about them Observ Observ The Lord doth in Justice punish those that contemn the means of Salvation and profit not by them by taking away those means from them See this handled chap. 5. ver 18. Mark 6. 7. And he calleth unto him the Twelve c. Mar. 18. 1620. NOW we are come unto the second principal part of this Chapter in which the Evangelist layeth down the History of Christ's sending forth of his Twelve Apostles to Preach Where we have to consider 1. The sending of them forth with the diverse Circumstances of it ver 7 8 9 10 11. 2. Their obedience in going forth and in performance of those duties of their Apostolicall Office which they were sent to perform ver 12 13. Touching the sending of them we may consider 1. The person sending Christ together with the Action of sending 2. The persons sent the Twelve Apostles 3. The manner of sending them Two and Two together 4. The qualifying of them for the performance of the Embassage on which they were sent He gave them power over unclean spirits 5. The charge given them at the time of his sending them verse 8. c. The occasion of this sending forth of the Apostles see Matth. 9. 36 c. ad finem Capitis He called them and began to send them forth Having before solemnly chosen and ordained them to this Office of Apostles chap. 3. 14. Now he sendeth them to execute that Office Having hitherto for some good space of time lived with Christ as his unseperable companions seeing his Miracles and being instructed of him in publick and private and so by
employment in building a City could quiet his Conscience So in Judas Though he brought back and restored the 30 pieces of silver and withall acknowledged his sin in betraying innocent blood Matth. 27. 3. yet all this would not free his guilty Conscience from terrours but they pursued him till he hanged himself Isai 57. 20. The wicked are like the troubled Sea which cannot rest There is no peace to them No means or way to pacifie or quiet their troubled Consciences and to free them from tormenting fears so long as the guilt of sin lyeth upon them Use 1 Use 1. See the folly of the wicked thinking to ease their Consciences of the terrours which sin hath bred in them by outward earthly means as by carnal mirth recreations company following the world c. But alas all these are Physitians of no value to cure a guilty Conscience of fears and terrours caused in it by sin Nothing in the world will do this but true repentance and Christ's blood applyed by faith to purge the Conscience from guilt of sin Let them therefore speedily use these remedies if they desire to have their Conscience eased and cured Vse 2 Use 2. See how dangerous it is to commit sin and so to bring the guilt of it upon our Conscience seeing it breedeth such terrours as are so hardly shaken off leaveth such a sting as is so hardly pulled out and maketh such a wound as is so hard to cure How wary are we of such bodily diseases as are hard to cure as the Pestilence Dropsie c. Mark 6. 17 18 19 For Herod himself had sent forth and laid hold upon John c. July 1. 1621. IN the three former Verses we have heard of the false and erroneous Opinion of Herod concerning our Saviour Christ That he thought him to be John Baptist risen from the dead whom he had formerly beheaded Now from this mention made of Herod's beheading of John the Evangelist takes occasion to digress to set down the history thereof more fully and largely Where 1. He relateth the Antecedents Occasions or Preparatives going before it 2. The fact it sef Verse 27. 3. The Events or Consequents Verse 28 29. The Occasions or Preparatives are of two sorts 1. Remote or further off 2. More near which went but a little before John's beheading The more remote Occasion or Antecedent was his Imprisonment laid down Verse 17 18 19 20. The more near Occasions are set down afterward Verse 21 c. Touching John's Imprisonment the Evangelist relateth two things principally 1. The fact or sin of Herod in sending forth and taking and binding John in prison 2. The impulsive cause moving thereunto which was John's plain reproof of him for the sin of Incest commited Where 1. Is shewed the sin it self which was Herod's incestuous Marriage with Herodias his brother Philip's Wife Verse 17. 2. John's Reproof of this sin in him Verse 18. 3. The Effect of that Reproof in Herodias Verse 19. Which was twofold 1. That she thereupon had a quarrel against him 2. That she was desirous to kill him Which her malicious and bloody desire and purpose is amplified by the hindering cause which was her unability to accomplish it she could not kill him The reason whereof is shewed Verse 20. Observ First of Herod's fact in imprisoning John Observ See here what reward the faithful Ministers of God have usually at the hands of the unthankfull world for their faithfulness in their Ministery even this That they are for the same often wrongfully abused persecuted and cruelly dealt withall So was John Baptist imprisoned and afterward put to death by Herod for his faithfulness in reproving his incestuous Marriage And so it hath been with other faithful Ministers Matth. 5. 12. So persecuted they the Prophets which were before you Matth. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucifie and of them shall ye scourge in your Synagogues and persecute from City to City 2 Chron. 36. 16. The wicked Jews mocked the Messengers of God and despised his words and misused his Prophets c. Examples we have in Elijah Michaiah Jeremy Daniel Amos c. So also in the Apostles and in Christ himself This is the old enmity which hath been from the beginning between the seed of the woman and of the Serpent See also Joh. 3. 20. another main Reason of it Use 1 Use 1. Think it no new or strange thing if in our times we see good faithful Ministers unjustly troubled persecuted imprisoned c. by such as are in authority and that even for the faithful discharge of their Ministery Be not offended hereat nor think the worse of such for being thus troubled and persecuted so long as they suffer not as evil-doers but for discharge of their duties Remember it hath been thus usually in all Ages with the faithful Messengers of God Therefore if we see it so with any now be not offended at them nor condemn them as evil-doers but rather think the better of them and reverence and esteem them the more for their faithfulness in their Ministery for which they suffer such troubles And let this move us also to pray for them and to use all good means to help them out of their troubles Use 2 Use 2. Teacheth all faithful Ministers to prepare and arm themselves for troubles and persecutions in the world and at the hands of the wicked not looking to escape better than the Prophets Apostles and Christ himself have done before them If every Christian which resolves to live godly in Christ Jesus must suffer persecution as the Apostle saith 2 Tim. 3. 12. how much more every Minister of God resolving to be faithful in his Ministery Matth. 10. 24. The disciple is not above his Master c. If they have called the Master of the house Belzebub c. Use 3 Use 3. Again it should comfort and encourage faithful Ministers to bear such troubles patiently and not to be dismayed at them seeing they suffer no other but what the most excellent Prophets and Ministers of God have gone through before them only we must look to this that we suffer not as evil-doers but for well-doing and for the faithful discharge of our Calling Then have we cause to rejoyce not to be discouraged c. Use 4 Use 4. See the wretched blindness and corruption of our nature causing us to hate and persecute such as are called and sent of God to do us good yea the greatest good c. Vide Conc. in Jacob. 5. 10. So much of the Fact of Herod Imprisoning John Now followeth the Impulsive cause which was John's Reproof of his incestuous Marriage And first of the sin it self which was the marrying of Herodias his brother Philip's Wife The unlawfulness of this marriage is plainly shewed Levit. 18. 16. where the uncovering of the nakedness of the brother's wife is expresly condemned Levit. 20.
and to tear in pieces their keepers which feed them and go about to tame them So it is with every wicked man by nature he is like a savage beast c. Let us therefore seriously think of this our miserable blindness and corruption of nature and learn to be more and more humbled for it and to bewail it Use 2 Use 2. To teach us not only to see and bewail this our natural corruption but to labour and strive to reform it and to have it so mortified that it do not break forth in us If we be good Christians we must have this natural corruption crucified in us Look to it therefore that it raign not in thee It is for the wicked and impenitent to hate and persecute such as reprove their sins Let it not be so with us Let it be far from us to be so much as offended at such as reprove our sins or any way go about to hinder us in them Jam. 1. Be swift to hear and slow to wrath This we may fitly apply to the hearing of a Christian reproof given us Be ready to hear and obey it and be far from wrath and anger against such as reprove us Be not like this wicked Strumpet Herodias which had a quarrel against John Baptist for reproving her But on the contrary let us have such in singular love and be thankful to them who do Christianly admonish and reprove us whether they be our faithful Ministers or others Use 3 Use 3. This shews That such as have a calling to reprove sin in others and to set themselves against it must not look for every ones good will but they may look to meet with some such as Herod and Herodias to hate and persecute them c. The Prophets by reproving sin in the people did purchase many enemies Jer. 15. 10. Wo is me my Mother that thou hast born me a man of strife and a man of contention to the whole earth c. Mark 6. 19. Therefore Herodias had a quarrell against him c. July 8. 1621. THe Evangelist sheweth a twofold Effect which John's Reproof of Herod did work in Herodias 1. That it provoked her to conceive and bear an inward grudg or quarrel against John 2. That it moved her not only to bear such a grudg against him in heart but also to seek to kill him and this her bloody desire and purpose is set forth further by the hindering cause which was her unability to execute that her malicious desire she could not kill though she much desired and sought to do it The reason whereof is given in the next Verse Now from this Verse we have already observed one Point of Instruction viz. That the wicked and impenitent are so far from reforming their sins when they are reproved for them that they hate and persecute such as reprove their sins and oppose against their wicked practises This Point doth generally arise from all the former part of the Verse in which is set down the malice and malicious and bloody purpose of Herodias against John for reproving Herod and her for their sin of Incest Now to gather some other Points more particularly from those two Effects which John's Reproof did work and bring forth in this wicked Woman And first from this That she did thereupon bear him an inward grudg or had a quarrell against him that is she did not only conceive hatred against him but carried a desire and purpose of revenge as the words following also do shew Observ 1 Observ 1. See here whose property it is to bear inward grudges and purposes of revenge against others even the property of the wicked and ungodly such as this unchast Adulteress Herodias was It is noted in her that she bare a malicious grudg and quarrell in heart against John This was the sin of Cain and of Esau Gen. 27. 41. and of the Scribes and Pharisees against our Saviour Christ Rom. 1. 29. Maliciousnesse and Wickedness are joyned in the Heathen Quest Quest May not a good man be tainted with this sin of inward malice and bearing grudg against others Answ Answ Yes he may be tempted to this as well as other sins and through infirmity yield to it for a time but he will not live in this sin nor suffer it to raign or bear sway in his heart in such sort as it doth in the wicked who give themselves over unto it willingly and do live and continue in it without repentance So doth not a good man Ae may for a time through violence of the natural passion of anger or otherwise be moved to take up a purpose of revenge as David did against Nabal but he cannot long hold it but will lay it down and be truly humbled for it before God Use 1 Use 1. See then what to think of such as live in this sin of malice and desire of revenge against others bearing inward grudges and quarrels against their neighbours and brethren such as stick not to use such speeches as these That they will be even with their enemies And they will sit on the skirts of such and such And though they forgive they will not forget c. expresly contrary to the precept given Levit 19. 18. Thou shalt not avenge nor be mindfull of a wrong or bear any grudg against the children of thy people What is to be thought of such malicious persons but that they discover themselves to be wicked and ungodly Use 2 Use 2. Seeing it is the property of the wicked to bear inward grudges and purposes of revenge against others take heed we be not herein like them beware of having inward quarrels in our hearts against such as wrong us or whom we think to wrong us and especially of carrying such quarrels and grudges long time against others lest hereby we discover our selves to be in the number of the wicked Prov. 24. 29. Say not I will do so to him as he hath done to me Say not so either with thy mouth or in thy heart Jam. 5. 9. Grudg not one against another lest ye be condemned c. Especially let us beware of bearing grudg against such as do not wrong us but rather do us good by admonishing us and reproving our sins c. If we are bound to do good against evil and to do good to our enemies and to love them how great shall our sin be if we do evil or desire or purpose evil against such as would do us good even the greatest good Let this therefore be far from every one of us Observ 2 Observ 2. In that Herodias did first bear John an inward grudg in Heart before she sought means to kill him Hence observe where all sins take their beginning even in the Heart and inner man There they are first rooted and grounded and from thence they spring and break forth outwardly in the outward life and practice first evill thoughts and affections are conceived and harboured in the Heart
their own Parents in such weighty and serious matters as do concern them as in the matter of Marriage and in choice of their Calling c. They will be their own guides and counsellors despising the counsell of their Parents c. These sin not onely against the Word of God but even against the light of Nature It was the sin of wicked and profane Esau that he would not be ruled by his Parents in the choice of his Wife but he took Wives of the Hittites which were a grief of mind to his Parents Gen. 26. 34. Let all children take heed of this sin lest God punish it in them as he often doth by sending his curse upon such Marriages as are made without Parents consent or advice So much of the Damsells asking counsell of her Mother touching the Petition which she was to make unto Herod Now followeth the advice which was given her by her Mother She willed her to ask the head of John Baptist That is to desire of Herod that John might be beheaded and that his head might be brought and presented unto her in a Charger for so much may be gathered by comparing the words following in the next verse with Matth. 14. 8. where it is said that she was instructed of her Mother to ask John's head in a Charger She might have counselled her daughter to ask some rich gift or great matter of wealth and preferment either for her daughter or for herself but such was her Malice and grudg against John that having this opportunity offered to have him put to death she rather adviseth her daughter to ask this then any other favour gift or preferment whatsoever Observ 1 Observ 1. Here first we may observe that wicked and ungodly Parents are apt to give wicked and lend counsell to their Children and to teach them wickedness In stead of giving them good Counsell and Instruction they give them such as is evil and wicked In stead of bringing up their Children in Instruction and Information of the Lord as good Parents ought to do Ephes 6. 4. they train them up and teach them to serve the Devill and to commit sin This no doubt was one cause that the Children and Posterity of Cain proved so wicked and ungodly because they were so ill taught of their Father And this also was the cause that those 42. young children were so graceless as to mock the good Prophet Elisha by calling him bald-pate because they were so taught and instructed by their Parents 2 King 2. 23. Reason Reas Wicked Parents have a desire that their Children should be like them and resemble them in qualities and properties therefore they use means by lend counsell and evill Instruction to make them like unto themselves Vse 1 Use 1. See one cause why the Children of wicked Parents do for the most part prove wicked and ungodly like their Parents even because such Parents are usually so ready to infect and Poyson their Children with lend and wicked counsell and instruction As they hurt and infect them by ill example so also by wicked counsell and advice See then that it is a great Judgment of God upon Children to be born of wicked Parents and to be trayned up under them such Children are in great danger to learn wickedness and lendness of their Parents For although Religion and Grace commeth not by Inheritance yet sin and wickedness doth come by Inheritance from Parents to Children And though God do sometimes call some Children of wicked Parents to be partakers of his Grace yet most often and usually the Children of such lend Parents do prove wicked like themselves and it is Gods special and extraordinary mercy to such Children if they prove good and Gracious Vse 2 Use 2. Seeing it is the property of wicked Parents to hurt and infect their children with contagion of sin by their wicked counsel and instruction let all Christian Parents take heed of this giving ill counsel and instruction to children Beware of teaching them or counselling them to commit sin This they will do too soon without any teaching for it is natural to them take heed therefore of thrusting them forward to it by counsel or instruction It is a most wicked thing in Parents to teach their children to lye to swear to speak filthily c. or to encourage or counsel them to these or the like sins Yet such Parents are to be found But let them take heed For if it be a sin in Parents not to teach their children good things not to give them good counsel then how much greater sin to poyson them with wicked counsel And if it be a sin not to restrain and keep them back from sin by all good means then how much greater sin to thrust them forward to sin Therefore let all Parents professing the fear of God take heed of this fearful and dangerous sin of giving wicked counsel to their children And on the contrary let them be careful to give them good and religious counsel and instruction especially to teach them the true knowledg and fear of God and to counsel and encourage them to the service of God and to the practise of all holy and good duties So did David and Bathsheba to Solomon as we see 1 Chron. 28. 9. Prov. 31. Observ 2 Observ 2. It is the Property of the malicious eagerly to thirst after revenge So Lamech Gen. 4. 24. Esau Gen. 27. 41. Jezabel 1 King 19. 2. Scribes and Pharisees thirst after revenge against Christ So Herodias here Use Use Take heed of harbouring malice in heart c. An eye for an eye c. Observ 3 Observ 3. See the cruell and deadly hatred of the wicked against Gods Servants never resting till it seek their blood See also afterward upon Chap. 11. Verse 18. This was before handled Verse 19. So much therefore shall serve touching the preparation going before the Suit or Petition made by Herodiasses Daughter unto Herod in that she took advice of her Mother who counselled her to ask the head of John Baptist Now we proceed to the 25. Verse in which is laid down her sute unto Herod And first to speak of the manner of putting up her Petition She came in straightway with great haste c. Quest Quest Why did she make such haste Answ Answ No doubt but she was advised and stirred up by her Mother so to do lest if she delayed time Herod's mind should change or grow cold in the matter which he had promised and so she should be disappointed of her hope and desire Therefore also it is said in the words following That she desired John's head to be given her by and by Observ Observ Here we learn That the wicked are very forward and diligent in practising sin delaying no time but hastening the matter with all speed that may be c. See this handled before Chap. 3. Verse 6. I proceed from the manner of her coming to put up her sute
most probable in the Judgment of the best Divines that the Devil when he tempted Christ did come and appear to Him in a bodily shape either of a Man or some other Mat. 4. See Beza on Mat. 14. 26. Use 1 Use 1. To confute the Errour of such as deny this manifest Truth confirmed not onely by the Word of God but also by experience and by the Testimonies of sundry Witches which having been convicted of this Crime have with their own mouths confessed that the Devil hath usually appeared to them in bodily Shapes c. Vide Remig. Daemonolat l. 1. c. 7. et 23. And though these visible Apparitions of Satan be not common with us in this Country in which we live yet in some other Countries they are much more common Vse 2 Use 2. Seeing the Devil hath power by God's permission to appear visibly unto some persons to tempt them to sin or to terrifie and affright them or otherwise to do them hurt and mischief this must admonish us every one to be the more carefull to walk in the true fear of God and to arm our selves daily by Faith and by Prayer and Watchfulness against this powerfull and politick enemy of our Souls and Bodies Pray unto God daily to restrain his power and malice c. Use 3 Use 3. Be thankful to God for not suffering the Devil as he might to come in visible manner to tempt and affright us c. It is God's mercy to restrain him from this Yet be not secure but know that although he come not visibly yet he comes invisibly to us daily to tempt us unto sin by wicked suggestions which is no less dangerous than if he visibly appeared c. Observ 2 Observ 2. Here we see further That the Apostles thought that the Devil might visibly appear not onely to the wicked and unbelievers but even to good Christians such as themselves were else they could not thus have erred and mistaken Christ for an apparition of Satan neither is it to be doubted but that by God's sufferance Satan may thus appear even to the Godly as well as to the Wicked If he thus appeared unto Christ Matth. 4. why not unto good Christians And if unto Eve in the State of Innocency why not to a Child of God now in the state of Grace Therefore such are not privileged from such apparitions of Satan Yet neverthelesse it is probable That he doth more frequently and usually appear so to wicked and ungodly Persons Observ 3 Observ 3. Again in that the Disciples of Christ were deceived in judging Christ to be an evil Spirit appearing to them Hence we may gather That it is easie for men to be deceived in discerning and judging of the visible apparitions of Satan It is easie for the outward senses to be deceived and for the mind to err in jugding of such Apparitions easie for men to think they see such Apparitions of Satan when they do not If the Apostles of Christ were deceived thus how much more may we especially men are apt to be deceived in judging of such Satanicall Apparitions in the night and at such times as their minds are disturbed and distempered with fear as the Disciple were at this time as also when they are otherwise distempered with some bodily disease arising from the corrupt humour of Melancholy For it is the nature of such Melancholick Disease to distemper the mind and outward senses and so to cause many false and vain imaginations to arise in the minds of such as are so distempered Hence it is That sometimes they are falsly perswaded that they see such Apparitions of Satan when indeed they do not see them Here then let us learn not to give too much credit to our minds and outward senses if at any time they perswade us that we see such Apparitions of Satan especially at such times as our minds and senses are distempered with fear or with some bodily Disease or otherwise For although it is not impossible for the Devil so to appear to us in visible shape if God suffer him as hath bin said before yet we are not lightly or easily to believe our own imagination in such Cases but upon very good ground and reason And we are to give the less credit to our outward senses in this Case because the Devil himself hath power also sometimes by God's sufferance to delude our senses causing us to think we see or hear that which we do not see or hear c. Observ 4 Observ 4. In that the Disciples eyes being blinded with the darkness of the Night did mistake Christ for an evil Spirit Hence gather That it is much more dangerous for any to have the eyes of their mind blinded and darkened with ignorance of Christ and of his Word for such must needs run into gross and dangerous errous concerning Christ The Disciples not being able to discern and see Christ with their bodily eyes thought him to be an evil Spirit walking on the Waters even so it is with all that have the eyes of their minds blinded with ignorance that they do not know Christ or understand the Doctrine of Christ in the Gospel such persons run into absurd and gross errors touching Christ Thus we heard before Ver. 15. of this Chapter that the ignorance of Christ's person was the cause of so many erroneous and absurd opinions holden by Herod and the â—ews concerning him some thinking him to be John Baptist some to be Eliah c. So in all Ages ignorance of Christ hath bin the cause of grosse errors or heresies which have bin holden of him as by the Arians and other ancient Hereticks So at this Day the ignorance of Christ which raigneth among the Papists is the cause of many absurd and grosse errors which they hold concerning Christ This also is true of many ignorant People amongst us that by reason of their ignorance of Christ and of his Word they do run into many grosse and foolish errors and opinions concerning Christ Use Use Admonition to all ignorant Persons to take heed of continuing in that estate and to use all means speedily to come to the true knowledge of Christ in some measure This being the onely way to preserve them from dangerous and damnable errors touching Christ On the contrary so long as they live in ignorance they are in danger of all errors and heresies touching Christ c. So much of the first effect and consequent of Christ's walking on the Sea viz. that the Disciples supposed it had bin a Spirit Now followeth the second which was the great fear with which they were troubled at the sight of him which is amplyfied by the effect of it in that it made them to cry out They all saw him and were troubled That is greatly astonished and perplexed with fear of Christ whom they falsly supposed to be an evil Spirit appearing to them to terrifie and affright them or to do them hurt otherwise Matth.
as one that wrought Miracles by help of the Devil c. And all this was out of their malice and envy against Him See this before observed Chap. 2. Ver. 24. Vse Use Take heed of this malicious practise c. Observ 3 Observ 3. Further we see here the Hypocrisie of these Scribes and Pharisees in that they could so soon espye and reprove a small fault if it had been any at all in Christ's Disciples yet in the mean time could not see or reform their own great and grosse sins as malice and envy against Christ superstition and will-worship c. Whence observe the property of Hypocrits which is to be curiously prying into the small faults of others yea to be so quick-sighted as to see faults where none are and so uncharitable as to censure others for tryfles when in the mean time they cannot or will not see and reform far greater Sinnes in themselves Matth. 7. 3. Why beholdest thou the mote in thy Brother's eye but considerest not the beam that is in thine own eye Ver. 5. Thou Hypocrite first cast out the beam c. Use Use Take heed of this grosse Hypocrisie in prying so narrowly into the faults of others neglecting our own On the contrary turn our eyes back upon our selves first then shall we see so much amisse in our selves so many corruptions and sins bearing sway and unmortified that we shall neither have leisure nor will to pry into others much lesse uncharitably to censure them Remember it is Hypocrit's guise to be quick-sighted in others sins and put-blind in taking notice of our own as on the contrary the most sincere Christian is ever most busie in censuring and reforming his own corruptions and most sparing and favourable to others Psal 101. David first reformed himself then his Family and Kingdom So let us begin at Home first with our own corrupt proud profane unclean covetous hearts c. Mark 7. 3 4 5. For the Pharisees and all the Jews except they wash their hands oft eat not holding the tradition Feb. 10. 1621. of the Elders And when they come from Market except they wash they eat not And many other things there be which they have received to hold as the washing of Cups and Pots brazen Vessels and of Tables Then the Pharisees and Scribes asked Him Why walk not thy Disciples according to the tradition of the Elders but eat with unwashen hands OF the Persons that took exception at our Saviour Christ's Disciple and found fault with them as with profane Persons as also of the occasion of their exception and cavill which was their eating with unwashen hands you have heard before Now the next thing set down by the Evangelist is the cause and reason why these Scribes and Pharisees blamed the Disciples for eating with unwashen hands which is laid down Ver. 3 4. being taken from the superstitious custom and practise of the Pharisees and Jews which they had taken up and used about externall washings In the words consider two things 1. Their Superstitious practise 2. The Ground of their practise viz. The tradition of the Elders Touching their practise it consisteth in two things 1. That they were very curious in washing their hands before Meat 2. That they used also sundry other kinds of Superstitious washings of all such Vessels and Instruments as were imployed about their Meats and Drinks and the receiving of them as the washing of Cups Pots c. Ver. 4. Pharisees and all the Jews This shews how generally this Superstition prevailed and was practised not onely by the Pharisees though especially by them being the straitest Sect but also by the common sort of the Jews Vide etiam Jos Scalig. Elench Serarii Cap. 7. Except they wash oft Or diligently and carefully as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie Vide Annot. Casaub in locum Now this is added to shew how curious they were in this superstitious washing of hands when they did eat Some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translate it often and so think that it implyes that they used to wash not onely once before Meat but often even in the time of eating And that this was their custom it is probable by the words of Matth. 15. ver 2. where they blame our Saviour's Disciples thus They wash not when they eat But I rather follow the common reading of the Text in the Originall which seemeth best and safest and is also very significant Vide Drus de 3. Sectis Lib. 2. c. 15. And when they were come from the Market c. He mentioneth one particular time and speciall case among other in which they were so curious in washing hands before Meat viz. whensoever they returned home from the publick and common Market-Places The reason was because in the Markets they had occasion to buy and sell and to have other traffick and dealings with sundry sorts of persons not onely Jews but Gentiles also sometimes and therefore they thought themselves in great danger of being defiled by coming near and touching such things and persons as by the Ceremoniall Law were then accompted unclean therefore returning from Market they were so carefull to wash before they would eat Except they wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think this signifies more then washing of hands viz. The washing of their whole Bodies whence the Pharisees are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Justin Martyr Sic Beza Vide Danaei Quaest 29. p. 118. Bezam in Joh. 2. 6. in hunc locum Washing of Cups c. The Evangelist reckoneth up sundry Vessels which were used about receiving of Meats and Drinks the more to set out their foolish Superstition in that they were fearfull of being defiled not onely by eating with unwashen hands but also by touching any thing that was unclean in the time of eating and drinking Beds Or Tables for in those times they used to eat their meat sitting or lying upon Beds which were so placed that they might conveniently eat their Meat upon them And hence it is That they used to take their solemn Meals in upper Rooms or Chambers where those Beds did stand Mark 14. 15. Christ and his Disciples did eat the Passover-Supper in a large upper Chamber furnished and prepared to that end Vide Bezam in locum in Matth. 26. 20. Quest Quest Was it not lawfull and commendable in these Pharisees and other Jews to wash their hands before Eating and especially when they came from Market and also to wash their Tables and Vessels which were imployed about their Meat and Drink Answ Answ Yes these Customs were not of themselves simply unlawfull or discommendable if they had used these washings onely in a civil respect in way of civil decency c. But to use them as they did was unlawfull For 1. They used them with a Superstitious opinion of holiness and Religion which they placed or put in such Washings
and Ground of his Worship To this we must keep close without swarving either to the right hand or to the left As God in his Word commands us to worship him so he there prescribes how he will be worshipped and not otherwise As an earthly Master looketh that his Servant shall not onely do his Work but in such manner and Order as he requireth So Rom. 12. 1. Give up your Bodies in reasonable Service and prove what is the acceptable Will of God Deny our own Will and do God's Will c. Mark 7. 8 9. For ye lay the Commandment of God apart c. March 3. 1621. VVEE have heard how our Saviour alledgeth the Testimony of the Prophet Esay for the reproof of the Scribes and Pharisees Now in the 8th Verse he doth more directly apply that Testimony against them and shew how it did touch them in as much as they were guilty of the same sin of Superstition which the Prophet reproved in the Jews of his time and not onely so but they were also guilty of a further Sin even the Contempt of the Word and Commandment of God which latter Sin seems to be mentioned as a fruit of the former Then in Ver. 9. the same reproof is repeated and further pressed against them as we shall see when we come unto it Touching the eighth Verse it contains a Reproof or Censure of the Scribes and Pharisees for two Sins 1. Contempt of the Word of God in these words Ye lay the Commandment of God apart 2. Superstitious Observation of humane Traditions which is laid down 1. Generally Ye observe the Tradition of men 2. More particularly 1. By instancing in some particular Traditions which they observed as the washing of Pots and Cups c. 2. By mentioning the great number of such other Traditions which they observed Ye lay apart Or let go the Commandment of God that is Ye contemn and set leight by the written Word of God making little or no Conscience of yielding Obedience unto it Ye observe Or hold fast It is the same word which was used before in the third Verse which implyes a very strict and curious observing of their Traditions and that they were greatly addicted to them Tradition of men That is humane Ordinances Decrees and Customs which they had received from their superstitious Ancestors not grounded on the written Word as before ver 3. As the washing of Pots c. He instanceth in these particulars for the more plain and direct convincing of their Consciences and withal to aggravate their sin in that they neglecting the Word of God yet were so strict in observing such small and trifling Customs as these And many other c. This also is added by our Saviour to set out their grosse Superstition in that they did not only observe superstitious Customs but so great a number of them therefore this is again repeated Ver. 13. So much of the sense of the words Now to the matter of Instruction And first to speak of the two sins here reproved in the Scribes and Pharisees viz. Contempt of God's Word and superstitious Observation of mens Traditions Of the latter we have spoken before Here I will only observe one Point of Instruction from this that our Saviour joyneth these two sins together in them viz. Contempt of the Word of God and superstitious Observations of humane Ordinances and the former as a fruit or consequent of the latter This may teach us that superstitious affecting and observing of humane Ordinances and Decrees or Customs without warrant from the Word is commonly joyned with Neglect and Contempt of the Word of God and drawes the same with it The more men are addicted to the superstitious keeping of mens Ordinances and Customs having no ground in the Word the more negligent and careless they are in obeying the Word of God So it was with the old superstitious Jews in the time of the Prophets So it was also with the Scribes and Pharisees in our Saviour's time as we see here by censuring them not only as superstitious Observers of mens Traditions but also as profane Contemners of God's Commandments And it is clear by other places of the Evangelists both how curious and strict they were on the one side in observing their Traditions and how negligent and unconscionable in Obedience to the Word of God They were precise in washing hands before meat and in washing when they came from Market c. as we have before heard in many such superstitious Observations but in the mean time they cast behind them the Word of God living in manifest and gross sins condemned in it as in Hypocrisy Malice Covetousness Extortion Swearing c. Mat. 23. 23. Ye tythe Mint Annise and Cummin which it is likely were not tythable by the Law but only by Tradition See Drus in locum and have omitted the weightier matters of the Law Judgment Mercy and Faith Vide etiam Bezam in loc So it is with the Papists at this day As they are very curious in observing their superstitious Traditions and Customs grounded on mens Authority without warrant from the Word so they are as negligent in keeping the Precepts of the Word of God As they highly account of their Traditions Pope's Decrees c. so they have the Word of God in as little accompt making leight of the Scriptures and speaking contemptibly of them as even the more learned sort of them are not ashamed to do Reason Reason No man can serve two Masters as our Saviour saith in another Case Matth. 6. 24. for either he will hate the one and love the other or else hold to the one and despise the other We cannot serve God and obey his Word conscionably if we become Servants of Men by tying our selves to their Authority and to their Traditions and Customs without warrant from the Word of God but the more love and honour is given to Men's Preceps the more is withdrawen from the precepts of God in his Word See Ver. 9. Ver. 13. of this Chapter Vse 1 Use 1. See one main cause of such contempt of the Word of God in many in our times and of so little love reverence and obedience yielded unto it The reason is that many are so much addicted to humane Ordinances and superstitious Customs of their Elders and forefathers brought into the Church without warrant from the Word of God This Superstition draws with it contempt of the Word of God So in the Papists and so in some ignorant Protestants who are exceedingly addicted to keeping of old superstitious Customs devised and brought up by men without warrant from the Word of God and in the mean time can bear with themselves and others in some gross and manifest sins plainly condemned in the Word of God as Swearing Sabbath-breaking Covetousness Usury c. Use 2 Use 2. See how dangerous and hurtfull a sin superstition is in the Church of God and in Professors of Religion in
case of Conscience supposed by the Scribes and Pharisees touching Children's relieving Parents in their necessity The Case or Question is whether if a Child had sworn or solemnly vowed not to help his Parents he were tyed to help them 2. Their Resolution of the Case or Question by their Doctrine viz. That in this Case the Child was not tyed to relieve his Father or Mother but was free from sin in refusing to do them Good Touching the first Observ 1 Observ 1. See here how great sins and abuses raigned among the Jews in our Saviour's time as open profanation of the name of God by unlawfull and wicked Oaths and Vowes binding themselves by such Oaths to the committing of sin and omission of necessary Duties commanded in the Law of God as the relief of their own Parents I say these grosse corruptions were now raigning amongst this People being not onely practised by the Common sort but also allowed and maintained by the Scribes and Pharisees the Teachers of the Church and yet for all this God had his Church at the same time even amongst these wicked Jews And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine did not separate himself nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God as the Ministery of the Word c. But He and his Disciples usually resorted to the publick Synagogues of the Jews yea He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr Matth. 25. Which manifestly proveth That there may be a true Church of God even in such places where some yea many grosse sins and corruptions do raign and bear sway and that there is no warrant for any to separate from a particular Church because of such abuses and corruptions in it Which therefore condemneth the practise of the Brownists separating from our Church because of the Corruptions in it c. Observ 2 Observ 2. Learn here that it is the property of wicked and ungodly persons such as these Jews here spoken of to vow and swear unto things evil and unlawfull as to the omission of some necessary Duty commanded of God or to the commission of any sin forbidden of God in his Word This is to bind themselves by an Oath to the dishonouring and provoking of God by sin which is a most wicked practice being a gross and hanious abuse of an Oath or Vow and a high degree of taking God's name in vain for which he hath said he will not hold such guiltlesse See more of this Point before Chap. 6. 23. Use Use See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin as to be revenged on enemie c. or on the other side to swear or vow the omission of good Duties as that they will not have dealing again with one that hath wronged them that they will never do good to their Enemy that they will not come to such a Church or hear such a Preacher again because he hath perhaps touched their conscience for some sin which they will not forsake Yea though one should in sudden passion of anger make such a Vow or Oath yet would not this excuse it from being a most hanious sin Observ Observ 3. In that it was wrath and anger conveived against Parents as it is most likely that moved the Children thus wickedly to swear that they should have no profit by them Hence observe How great and dangerous a sin rash anger and wrath is in that it is the Cause of other hainous and grievous sins as of dishonour and open contempt of Parents yea of vowing and swearing not to do them Good c. These weregrievous sins yet it seems that these wicked Children made nothing of them when they were once inraged with anger against their Parents for some discontentment given Prov. 29. 22. A furious man aboundeth in transgression Full of anger full of sin Especially this is true of extream and outragious anger which is nothing else but a short fury or madnesse as the Heathen man could say Prov. 27. 4. Wrath is cruel and anger is outragious Experience shews what grievous sins this raging anger is often the Cause of Is it not the Cause of wicked cursing swearing and of bitter rayling at others Is is not the Cause many times of contention quarrelling fighting wounding yea of actual murder Was it not so in Can's anger Gen. 4. See Prov. 26. 18. Yea how have some good men been overcome of this raging passion and by it thrust forward to very grievous sins See this in David who being suddenly inraged against Nabal vowed his Death and the Death of all his Family 2 Sam. 2. 5. In a word what sin almost is so grievous but one that is thus inraged with furious anger is ready to fall into being tempted to it in his anger Such a one is a fit subject for the Devil to work upon and he may at that time in the midst of his rage fasten any sin upon him and drive him head-long into it Reason Reason This furious passion doth exceedingly distemper the whole man both inward and outward It distempers the mind bereaving a man of all judgment and use of reason for the time It distempers the memory making him forget himself and his Place and Duty to God and Man yea it expelleth all thought of God and of good things As it distempers the inner man so also the Body and every part and member of it making them fit Instruments of sin c. Use Admonition to all to take heed of this hurtfull and dangerous sin of anger and especially of furious wrath being the Cause of so many other grievous sins and laying a man open so wide to the Devil's temptations Especially beware of custom in this sin which is exceeding hardly left If all occasions of sin must be shunned then this as one great occasion Remedies against sinfull anger 1. Remove the causes and occasions of it as pride of heart self-love waywardness niceness and curiosity in small and tryfling matters needless prying into the lives of others familiarity with angry persons Especially labour to mortify the sin of pride in our selves c. 2. Labour by all means to resist and stay the first motions of sinfull anger arising in us either by lifting the heart to God desiring his Grace to repell this passion or by calling to mind some place of Scripture condemning this sin or by departing out of the company where we are if there be no other way Howsoever it be be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion but stay a time till the mind be settled and in better temper Take heed of multiplying words c. 3. Often think of the hurtfulness and dangerousness of this sin being
and when to take it out c. so the Lord knoweth best how long to keep his Children in the fiery trial that they may at length come forth as the Gold as â—ob saith of himself Vse 2 Use 2. As this may comfort the faithful in all troubles though never so long and tedious so also it ought to work patience in them yea constant patience in the longest and most tedious trials outward and inward Consider this That though our troubles should continue never so long yet they shall not alwayes continue but God hath promised to put an end to them and to give a happy issue out of them in due time Therefore possess our souls with patience and let patience have a perfect work in us Jam. 1. Many can be patient for a while in troubles but if God's hand continue long upon them they are ready to repine and murmur in heart and to shew outward impatiency But labour for constant patience even when our Afflictions continue long being resolved of this that the Lord will at length give a blessed end and issue and it may be sooner than we think or at such time as we least look for it even then when he seemeth farthest from delivering us he may be neerest at hand to give comfort and deliverance So it was with this Woman and so it may be with us Therefore in the mean time let this move us with all constancy of patience to submit unto the hand of God So much of the Answer or Reply of Christ unto this Woman comforting her and assuring her that her Petition was granted Now followeth the Event or Consequent which followed upon this his Answer Ver. 30. When she was gone to her House c. In which words are two things contained 1. The miraculous effect which followed upon Christ's words That the Devil was by his divine Power cast out of the young Child 2. The truth and certainty of the Miracle manifested by a speciall evidence proof or signe of it which was this That the Child was found lying upon a Bed that is to say lying quiet and still upon it being now freed from the tyranny and vexation of the Devil and yet withall being much weakened in Body with former pains and tortures with which the Devil had racked her in which respect it was needfull for the Child to be laid upon a Bed to rest Now to the points of Instruction here to be observed And first from the Miracle it self Observ 1 Observ 1. A plain evidence and proof of Christ's divine Nature and God-head in that by the Power thereof he cast out the Devil out of this young Damsell in which he had before gotten hold and possession of her Body c. But this hath been often observed before in other Miracles of Christ Observ 2 Observ 2. Further we learn here That Christ Jesus our Lord hath absolute Power and Authority over the Devil or Satan being able to vanquish his Power and over-rule and master him as he list and as it pleaseth him See before Chap. 1. Ver. 25 26. Observ 3 Observ 3. From the evidence of this Miracle in that it is said She found her Daughter dispossessed lying on the bed without any such rackings and tortures as she had before indured We may hence gather the truth and certainty of Christ's Miracle which he wrought That they were works truly and really wrought by his divine Power above the Power of Nature not done onely in shew and appearance but in deed and in truth c. See before Chap. 2. 12. Mark 7. 31 32. And again departing from the Coasts of Tyre and Sidon he came unto the Sea of Galilee thorow Aug. 4. 1622. the midst of the Coasts of Decapolis And they bring unto him one that was Deaf and had an impediment in his Speech and they beseech him to put his hand upon him FRom the twenty fourth Verse to the end of this Chapter the Evangelist setteth down the History of two Miracles of Christ The one wrought in the Coasts of Tyre and Sidon which was the casting of the Devil out of the Syrophoenician Woman's Daughter The other wrought beside the Sea of Galilee which was the Curing of one that was Deaf and had an impediment in his Speech giving unto him the use of his Hearing and of his Speech Of the former Miracle you have heard Now we are to come to the latter which is set down from Ver. 31 c. Where consider these particulars recorded 1. The Occasions of the Miracle which are two 1. Our Saviour's departure from the Coasts of Tyre and Sidon c. Ver. 31. 2. A twofold work of Mercy performed by the Friends of him that was Deaf and Dumb. 1. That they brought him unto Christ 2. That they besought Christ to put his Hands upon him Ver. 32. 2. The manner of Christ's working this Miracle laid down Ver. 33 34. He took him aside c. 3. The Miracle it self Ver. 35. 4. The Consequents of it Ver. 36 37. First touching the Place and our Saviour's going or departing thither c. Departing from the Coasts of Tyre and Sidon Where He had wrought the former Miracle as we have heard See before He came unto the Sea of Galilee That is the Lake of Gennesareth whereof we have heard before Through the midst of the Coasts of Decapolis Touching the Country of Decapolis See before Chap. 5. 20. See also Kemnit Prolegom in Harmon Evangelist Cap. 6. pag. 47. Et Danae Quaest 33. in Marcum Quest Quest Why did our Saviour now leave the Coasts of Tyre and Sidon and go again to the Sea of Galilee Answ Answ Though the Cause be not expressed yet it is most probable That it was for these Reasons 1. Because he was Called and Appointed of God his heavenly Father to be the Minister of the Circumcision Rom. 15. That is of the Jews And was sent to the lost Sheep of the House of Israel Matth. 15. Therefore though He went for a little time into the Borders of the Gentiles yet He stayed not long there as is likely but now returned again into the inner part of Judea joyning to the Sea of Galilee that so he might keep himself within the Bounds and Limits of his Calling 2. He left the Coasts of Tyre and Sidon That so by his departure from them depriving them of all further benefit of his presence and ministery He might justly punish the unthankfulness of the People of those Coasts which as it is likely did not so esteem and make use of his presence and ministery whilst he was with them Observ 1 Observ 1. Ministers may here learn of Christ himself To make conscience of executing their Ministeriall Office and Function in such places where God Calleth and Appointeth them to execute the same that is to say amongst that People and in that particular Congregation which they are Called to teach and the care and charge of whose Souls is committed
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
his Power was above the means and that he could have fed them without any means or provision of Bread or Fish at all if it had so pleased him Observ Observ The Power and Providence of God in blessing our Food unto us is far above the means of Food and is not at all tyed unto it or to the quantity of it but it is all one and as easie with him if he please to sustain and nourish us with a small quantity of Food as with a greater quantity It is not the outward means of Meat and Drink that of it self nourisheth us but the blessing of God giving vertue to it c. Matth. 4. 4. Man liveth not by Bread alone c. Vse 1 Use 1. Comfort to such as have but small provision of Food God is able to bless it and make it sufficient c. Though they are not now to expect Miracles c. Vse 2 Use 2. Such as have most means not to rest in them but to seek to God for his Blessing c. Mark 8. 10 11. And straightway he entred into a Ship with his Disciples and came into the parts of Dalmanutha Sept. 22. 1622. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven tempting Him OF the first principall matter contained in this Chapter you have heard viz. Our Saviour's miraculous feeding of 4000 with seven Loaves and a few Fishes Now followeth the second which is his Answer made to the Pharisees questioning with him and tempting him by seeking of him a Sign from Heaven laid down from the 10 Ver. to the 14. Where consider four things 1. The Occasion of the Pharisees coming to Christ to question with him and to seek from him a Sign c. Our Saviour's departure by Ship with his Disciples from the Place where he was before into the parts of Dalmanutha Ver. 10. 2. The Pharisee coming to him and their questioning with him and tempting him by seeking from him a Sign from Heaven Ver. 11. 3. Christ's Answer unto them laid down Ver. 12. He sighed deeply c. 4. What followed upon his Answer Ver. 13. He left them c. Touching the Occasion of their coming to question with him c. which was his going into the parts of Dalmanutha We may in the words consider four things 1. His departure into those Parts 2. The manner how or means of his passage By Ship 3. The time Straightway That is so soon as he had wrought the former Miracle of the Loaves and Fishes and had sent away the People Ver. 9. 4. His Companions in this Journey or Passage His Disciples Into the Parts of Dalmanutha Matth. 15. ult It is said He went into the Coasts of Magdala But the difference between the Evangelists is easily reconciled For either the place had two names or else which is more probable both these places Dalmanutha and Magdala were near together and so Christ coming into the Coasts of the one may be said to come also into the Borders of the other at the same time Whether this Dalmanutha were a Town or Village or whether it were the name of some particular Region and Country in Judea is not expressed neither is it expressed in what particular part of Judea or Galilee it was onely it appears to have been situated on the other side of the Sea of Galilee near unto which our Saviour was before because it is said He went by Ship into these parts of Dalmanutha Quest Quest Why did He now depart thither Answ Answ Because He knew himself Called and Sent of his heavenly Father not onely to do good by his Miracles and Doctrine in the place where he was before whâ—ch was near the Sea of Galilee but alâ—o to â—eeâ— with the malicious Pharisees and Sadduces in those Coast of Dalmanutha and there to anâ—weâ— their â—â—licioâ—â— Cavils and Questions and to reprove their Malice and Hypocrisie in going about to teâ—pt hiâ— by seeking of him a Sign from Heaven Thus also at other times he used to remove and travell from plâ—ce to â—lâ—ce sometimes to preach and work Miracles and somtime for other good ends not rashly without a Calling but by vertue of his Calling being sent of his heavenly Father to that end See Chap. 1. 38. Observ Observ We should not take Journeys or remove and travell from place to place without a Calling and Warrant from God Our Saviour in all his Travells and Journeys from place to place by Sea and Land had respect to the Calling which he had from his heavenly Father and he never went or ournyed to or â—rom any place either to preach or work Miracles or for any other end but by vertue of his Callings So Chap. 1. 38. Let us go into the next Towns that I may preach there also for therefore came I forth Neither did he undertake any Journey but at the same time in which it was appointed of his Father that he should go it as we â—ay see Joh. 7. 8. he would not go up to Jerusalem to the Feast of Tabernacles â—o soon as his Kinsfolks would have him because the due time appointed for his going up thither was not come Herein we are to follow his example not undertaking Journeys or travelling at any time to or from any place without a lawfull Calling and Warrant from God As for all our Actions and Enterprizes we must have a Calling and Waâ—rant so for our Journyes As the Israelites journyed by direction of the Cloud and Pillar of Fire So c. Now we have a Calling from God for them when we undertake them by good Warrant from the written Word of God that is to say upon just and lawfull Grounds and Causes and for good and right ends as for the Glory of God and for the procuring of some good to our selves or others Reason Reason Unlesse we be sure of a Calling and Warrant from God for the undertaking of all Journyes we cannot expect his blessing and protection in them neither can we with comfort pray unto him for the same as is fit we should Psal 91. 11. He giveth his Angel charge to keep us in our wayes that is so long as we walk within compass of a lawfull Calling But if we go out of these our wayes we exclude our selves fâ—oâ— God's protection Use Use For reproof of such as rashly and unadvisedly take Journyes and travell about from place to place without Warrant from God in his Word Some for idle and vain purposes upon triffling occasions taking Journeys yea sometimes long Journeys and spending much time in them Some for evil and unlawâ—â—lâ— ends c. How should such expect a blessing from God and that he should prosper and protect them in such unwarrantable Journeys or removings c. So much of our Saviour's departure into the Coastâ— oâ— Dalmanutha The next thing to be considered is the manner or means of his departure He entered inâ—o a Ship c.
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
Elias Others one of the Prophets To the latter Peter in all their nameâ— answereth That their belief and perswasion was That He was the Christ 4. Consider the Event or Consequent of this Conference He charged them to tell no man of Him in the 30th Verse Of the first Jesus went out viz. from the coasts of Bethsaida in Galilee near unto which he wrought the former Miracle upon the blind man And his Disciples that is His twelve Apostles either all or most of them as is likely for it is not expressed how many of them did now accompany him These he had before called to the Office of Apostles ordaining them to be with him as we heard Chap. 3. 14. that is to be his ordinary companions and followers in all his Travels upon earth when he went to preach and work Miracles that by the frequent and ordinary hearing of his Doctrine and sight of his Miracles they might be throughly grounded in the Knowledge and Faith of his Person and Office as he was the true Messiah and Saviour of the World and so might be fitted and prepared for the execution of their Apostolical Function in the time appointed which was after his Ascension into Heaven By this we see the cause why our Saviour took his Disciples with him at this time as he usually did in his other travels But besides there was also at this time another peculiar cause which was this that he might by the way confer and question with them touching himself as we have heard and shall hear more afterward Into the Towns or Villages Mat. 15. Into the Coasts c. that is into the Region or Country bordering near unto Cesarea Philippi and to the Towns or Villages in those coasts Cesarea Philippi This was a Town or City of Phoenicia standing in the confines or borders of Syria and Judea Some write that it was inhabited partly by the Syrians which were Gentiles and partly by the Jews by reason it stood upon the very borders of Judea Sic Jansen ex Joseph lib. 2. de bello Judaico It was called Cesarea from Caesar the Romane Emperour under whose power and Jurisdiction that whole Country then was And it was called Cesarea Philippi to distinguish it from another Cesarea built by Herod the Great near to the Mediterranean Sea as Josephus writeth whereas this Cesarea here spoken of was built by Philip the Tetrarch of Iturea Brother to Herod Tetrach of Galilee See Luke 3. 1. as the same Josephus witnesseth Antiq. lib. 18. cap. 3. from which Philip it took the name of Cesarea Philippi Touching the cause moving our Saviour now to go with his Disciples into the Coasts of Cesarea Philippi though it be not expressed yet there is no doubt but it was for these ends and reasons chiefly 1. That he might take occasion there to do good by his Preaching as he had done in other places This may appear because in the 34th Verse of this Chapter there is mention made of his Calling the People together with his Disciples and teaching them which it is most likely he did in these coasts of Cesarea Philippi 2. That he might by the way have opportunity privately to examine and instruct his Disciples in the Knowledge of his own Person and to confirm their Faith in the same Observ 1 Observ 1. See here the great pains and diligence of our Saviour in his Ministerial Office and Function taking all occasions and opportunities of time and place to do good by his Preaching and Miracleâ— travelling with his Disciples from place to place and from one part of the Country of Judea and Galilee to another as occasion was offered and labouring in all places to do good where he had a Calling to preach Act. 10. 38. He went about doing good c. which is a pattern for all Ministers of the Word to teach them to use the like pains and diligence in their ministerial Office labouring to do all the good they can both by publick Teaching and by private Instruction Admonition Consolation of the afflicted c. watching all opportunities of doing good in their places both publickly and privately Not that Ministers should now travel up and down from place to place to preach as our Saviour and the Apostles did for they had an extraordinary Calling so to do but that every Pastor in that place unto which God hath called him ought to be diligent and painful in execution of his Ministry and to watch all occasions of doing good to that People whom he is called to teach Thus did Paul Act. 20. 18. c. and so he chargeth Timothy 2 Tim. 4. 2. to preach the Word in season and out of season c. And Ver. 5. Waâ—ch thou in all things do the work of an Evangelist make full proof of thy Ministry Use Vse To teach the People of God to be painful and diligent in attending on the Ministry of their Pastors and to watch all opportunities of receiving good by their labours making good use of them So Act. 10. 33. But of this before Chap. 1. 21. Observ 2 Observ 2. In that the Disciples of Christ did now accompany him in his journey to the coasts of Cesarea Philippi as at other times they did usually we are to take notice of one special Prerogative of the twelve Apostles in which they differed from all other Ministers of the Gospel and had pre-eminence above them namely this That they were called to live with Christ here upon Earth and to be with him and converse with him daily accompanying him in all his travels and journeys to preach and to work Miracles being ordinary hearers of his most excellent and heavenly Doctrine and Eye-witnesses of his powerful Miracles being admitted also ordinarily to private Conference and Prayer with him So before Chap. 3. ver 14. He ordained twelve that they should be with him Joh. 15. 27. Ye have been with me from the beginning See this Point before Chap. 1. ver 16 c. Vse Use To strengthen our Faith in the Doctrine of the Gospel contained in the writings of the Apostles assuring us of the truth and certainty thereof for the Apostles living and conversing with Christ upon earth received the substance of this Doctrine from his own mouth and what they learned of him they either wrote themselves or delivered unto others to write as appeareth Luke 1. 2. Observ 3 Observ 3. From the place whither our Saviour now went to preach being the coasts of Cesarea Philippi which bordered near to the Gentiles we may gather that he was ordained and came into the World to be the Saviour of the Gentiles as well as of the Jews For although he did not preach in his own Person among the Gentiles but to the Jews onely for he was the Minister of Circumcision Rom. 15. 8. and was sent to the lost Sheep of the House of Israel Matth. 15. 24. yet nevertheless he did sometimes in his travels come very near
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ— be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
Quest Why did our Saviour forbid them to publish it at this time Answ Answ 1. The main reason was this because the time appointed for Christ's glorification was not yet come he was now in the state of his Humiliation and he was yet farther to be abased being shortly to dye yea to suffer the shamefull Death of the Crosse In the mean time the Glory and Majesty of his Godhead and the Excellency of his Person was to be concealed and hid till the time of his Resurrection which was the beginning of his Glorification He was first to suffer and so to enter into his Glory Luke 24. First to be abased before he was to be exalted in Glory This reason is plainly implyed Luke 9. 21. He straitly charged them to tell no man c. Saying The Son of Man must suffer many things and be reâ—ected of the Elders c. and to be slain and rise again the third Day q. d. Now is no time for you to speak openly of the glory and excellency of my Person that I am the Son of God c. This sutes not with this time of my abasement for I must yet be more abased even to Death and then afterward I am to declare my glory by rising from the Dead the third Day And then after my Resurrection shall be a fitter time than now is for you to publish this Truth which ye have confessed touching my person that I am the Son of God c. This also was one main cause why our Saviour so often forbad his Miracles to be published and made commonly known because the Glory of his God-head which appeared in his Miracles was not to be fully manifested till after his Resurrection And for this cause also Chap. 9. Ver. 9. he forbad his Disciples to tell abroad the glorious manner of his transfiguration in the Mount till after he should be risen from the Dead 2. Another reason may be this because the publishing hereof at this time was not like to do good but much hurt rather For 1. This would have moved many to take the greater offence at the Crosse of Christ if it should have been openly published that he was the Son of God and yet soon he should be so abased and suffer the reproachful death of the Cross 2. If the Truth and Glory of his God-head should have been made openly known this might have hindred his death for none would have dared to put him to death 1 Cor. 2. 8. Sic Piscator Catrwr in Harm et Musculus in Mat. 16. Observ 1 Observ 1. The Truth and Doctrine of God is not to be published or openly professed by us out of due time and season when it may do hurt but in fit and convenient time when God may be glorifyed by the publishing of it See this Point before observed Ver. 26. Observ 2. See here that our Saviour was far from an bitious seeking his own Glory out of due time or before the due time appointed of God for his Glorification By the Apostles publishing of this Truth that he was the Son of God and the true Messiah he might have purchased great Glory yet he would not have it published because the time was not yet come in which his Glory was to be clearly manifested In then ean time he is content to live in a base and contemptible estate To teach us not to seek our own glory honour or credit amongst men out of due time or before the time appointed of God to give us honour either in this life or after this life at the day of Christ We are not then to seek honour or credit with men when God calls us rather to uffer contempt and reproach for his name's sake but we must be willing and well content for a time to be abased and despised in the World till the time come in which the Lord doth think fit to exalt and give us honour we must wait for this time and not prevent it by seeking honour and advance our selves before the due time Joh. 7. 6. when the Kinsmen of our Saviour would have him go into udea there to make himself famous by his Miracles he answereth them My time is not yet come c. that is the due time appointed for clear manifestation of my Glory is not come Vse Use For reproof of such as ambitiously seek their own honour out of due time at such time as God calls them to suffer contempt and to be humbled and abased in the World It was the fault of Baruch Jer. 45. 5. that he sought great things for himself at such a time as the Lord had appointed to humble him by great trialâ— The fault also of Zebedees Children and their Mother that they ambitiously sought their own honour out of due time namely when they should rather have thought of suffering affliction and reproach with Christ aâ— he doth imply in his Answer to them when he tells them they should drink of the same Cup with him c. that is of the Cup of Affliction and Reproach Mat. 20. 20. We must take heed of this untimely seeking of our own Glory waiting till the time come which God hath appointed to honour us either in this life or after this life if we be his Children In the mean time be willing to be abased 1 Pet. 5. 6. Humble your selves that God may exalt you in due time Mark 8. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of the June 26. 1625. Elders c. IN this Verse and the two next is laid down the sixth principal part of this Chapter in which our Saviour taketh occasion to foretell unto his Disciples his Passion and Resurrection which were after to be fulfilled In the words consider 1. The Prediction it self or foretelling of his Passion and Resurrection in this Verse 2. The manner of his foretelling it in the beginning of the next Verse He spake it openly 3. The Consequents that followed thereupon 1. Peter took him and began to rebuke him 2. Our Saviour turning about and looking on his Disciples rebuked Peter Of the first There are two parts of the Prediction or Prophecy of Christ touching himself The first touching his Passion The second touching his Resurrection In the former we may again consider 1. The Prediction or foretelling of this Passion That he was to suffer 2. The Person who was to suffer these things which was himself whom He calleth the Son of Man 3. The necessity of this Suffering in that it is said He must suffer 4. The Passion it self Foretold 1. Generally He must suffer many things 2. Particularly in two kinds 1. Re ected 2. Killed Of the first He began to teach them that is to foreshew or foretell unto his Disciples touching himself And it is not said simply that He taught them but He began to teach them the reason whereof is because our Saviour did not onely this
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ— to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell â—o our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. â—n that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
which our Saviour had uttered touching his own Passion and Resurrection viz. That thereupon Peter being yet ignorant of the mystery of Christ's Passion and Death and dreaming of an earthly Kingdom of Christ which he thought could not stand with such ignominious and base Sufferings did not onely go about to petswade our Saviour not to go up to Jerusalem to dy and suffer there but also did so far persume is to reprove and blame Christ for affirming as he had done that he must go up to Jerusalem and there dy and suffer Now in this Verse the Evangelist setteth down the carriage of our Saviour on the other side both toward Peter and the other Disciples in this case Which carriage of our Saviour stands in two things 1. That he turned about and looked on his Disciples 2. That he rebuked Peter c. Of the first Quest Quest. Why did He use this gesture of turning about and looking on his Disciples Answ Answ To shew that they were all faulty as well as Peter in being so hard to understand and believe the Doctrine of his Passion and so loth to hear it and desirous to disswade him from his purpose of dying and suffering and therefore that he would have them all to think themselves reproved in Peter and to make good use of this Reproof though directed to Peter in special Observ 1 Observ 1. That it is our duty to make good use of such Reproofs and Admonitions as are given and directed to others in our hearing especially if we be guilty of the same fault which is reproved in others we are then to think our selves reproved in others and to lay it to heart as if the Reproof had been directly given to us 1 Tim. 5. 20. Them that sin rebuke before all that others also may fear that is such whose sins are open and publick rebuke openly that others being present may make use thereof So in the publick Ministry though some Reproof or Admonitions may be intended peculiarly against some special Persons yet all others that are present ought to make use thereof so far forth as they are guilty of the same or the like Sins they are to think themselves reproved in others and as well as any other in the Congregation For whatsoever is thus spoken by the Minister publickly in way of Reproof of any Sin though it may sometimes be intended chiefly against some special Persons known or suspected to be guilty of that Sin yet it is to be accompted as spoken to all and to be made use of by all So in more private Admonitions and Reproofs when any one Person is reproved in the presence of others as sometimes it is requisite and that either by a Pastor or Minister of the Church or by a Parent or Master of a Family or other Christian having a Calling to reprove all that are present should make use of it especially if they know themselves guilty of the same or like Offence Observ 2 Observ 2. Further we may here learn that private Admonition or Reproof may be given not onely in words but sometimes also by the outward gesture or countenance of him that is called to reprove This is a real Reproof and ought to be made use of by the Persons reproved as well as that Reproof which is given in express words Our Saviour here reproved his Disciples by his very gesture of turning about and looking on them and he would have them make use of this secret real Reproof as well as of that which he gave to Peter in plain words So when Peter had sinned in denying Christ our Saviour turned and looked upon him Luke 22. 61. and so by his gesture and countenance gave him a real Admonition and Peter made use of it for thereupon he remembred the Word of Christ c. and so went out and wept bitterly for his Sin So Mark 3. 5. he rebuked the Pharisees by looking round about on them with anger It is not alwayes necessary in private Admonition or Reproof to give it in direct and plain words but sometimes it may perhaps be as well or better done covertly and indirectly by some gesture as by an angry or sad countenance testifying our dislike of the Sin to be reproved And even such a Reproof is not to be contemned but a good use to be made of it by the party reproved Now followeth the second thing in the carriage of our Saviour toward Peter viz. That he rebuked or sharply reproved him Where are two things set down by the Evangelist 1. The Reproof it self Herebuked Peter saying Get thee behind me Satan 2. The special cause and reason of the Reproof alledged by our Saviour to Peter in these words For thou savourest not the things of God Get thee behind me or avoid or get thee from me These are words of detestation arguing the greatness of Peter's sin and our Saviour's utter dislike and detestation of the same The very same words which he used to the Devil himself tempting him to fall down and worship him Luke 4. 8. Get thee behind me Satan whereby appeareth how sharp and severe a Reproof our Saviour now gave unto Peter by these words more sharp than ever he had done before for any fault Quest Quest Why did he now so sharply reprove him and shew his detestation Answ Answ Because the Sin of Peter was very great not onely in presuming so rashly to blame or rebuke Christ himself as faulty but also in going about to disswade and hinder him from dying and suffering and consequently from fulfilling the purpose and Will of God in the Work of our Redemption Therefore Peter's sin being heinous and tending so greatly to the dishonour of God and to the hinderance of the Work of our Redemption our Saviour doth thus sharply reprove him for it thereby to discover to him the Greatnesse of his Sin and to strike him with greater remorse of Conscience that he might truly and seriously repent of it Satan This is an Hebrew word which signifieth an Adversary or Enemy And it is one of the proper Names of the Devil which is often in Scripture given unto him to set forth his wicked nature and property viz. That he is the most malicious Adversary and Enemy of God and of Christ and of Man's Salvation See before Chap. 1. ver 13. Now our Saviour here gives this title to Peter for two causes 1. To shew that in this Action of disswading and going about to hinder Christ from suffering he did oppose himself as an Enemy against God against Christ and against the Salvation of Mankind and therefore herein did play the part of Satan and do the Office of the Devil 2. It is also probable that although Peter was tempted and drawn by the Corruption of his own heart to this Sin of presuming so rashly to blame Christ himself and to disswade him from suffering yet the Devil withal did insinuate himself in this Action by some means stirring
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
disagreement in shew between the Evangelists yet none at all in truth and substance For St. Luke mentioning eight dayes includeth both the day upon which our Saviour uttered the former words in the first Verse and also the day of his Transfiguration whereas Matthew and Mark do speak onely of the six dayes which came between the day of his uttering these words in the first Verse and the day of his Transfiguration And hence it is that Luke doth not say it was fully eight daies but about an eight daies after c. Thus we see how the Evangelists do give light one to another which shews how necessary and profitable it is to compare them together in the reading of any particular History recorded by all or diverse of them Now this circumstance of time is expressed by the Evangelist the more to confirm the truth and certainty of this History of Christ's Transfiguration and to stablish our Faith therein Observ Observ In that our Saviour did so speedily fulfil that which he foretold and promised to his Disciples in the first Verse touching the manifestation of his Divine Glory and Majesty we may see how careful and forward he is to perform whatsoever good he hath promised to his faithful Servants and that in due time He doth not delay the time too long for performance of his promises but hasteth to the fulfilling of them every one in their due time 2 Pet. 3. 9. The Lord is not slack concerning his Promise as some men count slacknesse c. This is true not onely of the Promise of his second coming to Judgment which is there meant by the Apostle but of all other his Promises made to his Church and Servants whether of spiritual or of temporal Blessings and benefits The Lord is not slack or backward to perform and make them good but very forward and ready yea he doth hasten the performance of them as soon as may be that is so soon as ever he seeth a fit time and season for accomplishment of them so soon as ever it makes for his Glory and our good He will not defer one day or hour longer than is fit Vse Use To strengthen our Faith touching the certain accomplishment of all promises which Christ hath made unto us in his Word to assure us that they shall be fulfilled intheir due time As some of them yea many of them are already fulfilled so shall all the rest be in due time For example the Promise of his second coming the Promise of the Resurrection of our bodies at the last day and of eternal life c. the Promise of deliverance out of all troubles and afflictions of this life c. Though the accomplishment of these be for a time deferred and though the time seem long to us and the Lord seem slack in performance of these Promises yet it is not so for he is very careful and mindful to perform what he hath promised yea he hasteneth as soon as may be to perform it and the onely cause and reason why he delayeth is because the due and fittest time is not yet come and therefore it is not good for us yet to see the accomplishment of his Promises if it were we should see it and so soon as shall be good and fit for us we shall see all fulfilled without further delay Hab. 2. 3. The Vision is for an appointed time but at last it shall speak and not lie though it tarry wait for a shall surely come and shall not stay In the mean time we must live by Faith and Hope waiting for the accomplishment of all that Christ hath promised not making too much haste nor limiting him to any time Now follow the Persons chosen by our Saviour to be present as witnesses of his Transfiguration He taketh with him Peter James and John Quest 1 Quest. 1. Why did he take these with him Answ Answ To be special Eye-witnesses of the Glory of his Transfiguration who might afterward certainly acquaint others therewith Therefore Ver. 2. it is said He was transfigured before them Quest 2 Quest 2. Why did he take three Disciples and no more nor fewer with him Answ Answ Because this was a sufficient and fit number to testify the truth of the matter and it was agreeable to that Law Deut. 17. 6. whereby it was ordained that by the Mouth of two or three Witnesses the truth should be cleared and resolved in a doubtful case as when one was questioned for some crime deserving death Quest 3 Quest 3. Why did he make choice of these three Disciples and not of any other among the twelve Answ Answ Because these were the chief and most eminent for gifts and authority among all the 12 Apostles Gal. 2. 9. James Cephas and John seemed to be Pillars c. although that James there mentioned is not the same with this here spoken of but another of the Apostles of the same Name This James here mentioned was the Son of Zebedeus and Brother to John who was slain by Herod Act. 12. and therefore was not alive when Paul went up to Jerusalem to confer with the Apostles about his Ministry Therefore that James which he mentioneth Gal. 2. 9. was James the Son of Alpheus the Kinsman of Christ But that these Three here mentioned were the most eminent and chief among the twelve Apostles may appear because not only at this but at other times our Saviour used to take these three with him when he went about the performance of extraordinary and serious matters in private So when he went into the House of Jairus a Ruler of the Synagogue to raise up his Daughter to life he took these three with him as we heard Chap. 5. 37. So at the time of his bitter agony in the Garden he took these three onely with him when he went to pray privately Mat. 26. 37. Quest 4 Quest 4. Why did he not suffer all his Disciples and the rest then present to be Eye-witnesses of his glorious Transfiguration Answ Answ Because the due time for the general and publick manifestation of his Divine Glory was not yet come nor should be till after his Resurrection Therefore his Transfiguration was to be performed in this private manner onely in the presence of these three Disciples Observ 1 Observ 1. See the truth and certainty of this History of Christ's glorious Transfiguration on the Mount being confirmed by the Testimony of three of the chief and principal Apostles as Eye-witnesses thereof Therefore 2 Pet. 1. 16. the Apostle speaking of this Transfiguration of Christ saith thus We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ but we were Eye-witnesses of his Majesty And afterward Ver. 18. he saies they heard the Voice of God the Father uttered from Heaven at the time of this Transfiguration of Christ so that they were both Eye and Ear-witnesses of his Transfiguration which shews the truth and
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
any ask in what manner we shall speak or talk with Christ and with the Saints in Glory or what Language they and we shall speak these are curious and unprofitable Questions in which the Scripture is altogether silent and therefore letting them pass our chief care must be to use the means to be partaker of that heavenly life in which we shall have experience of those things which now we cannot fully know or comprehend Object Object 1 Cor. 13. 8. Tongues shall cease after this life Answ Answ That is the gift of speaking diverse Languages which is now given to the Church and serves as a help to the Ministry of the Word shall cease because the Ministry it self shall cease but this doth not prove that there shall be no use at all of any kind of Speech Vse 1 Vse 1. This again commends to us the excellency of that heavenly life which is to come and should stir us up earnestly to desire and labour to be partakers of it that in it we may enjoy not onely the heavenly company of Christ and all the Saints in Glory but also may have Speech and Conference with them in a heavenly manner What a blessed thing shall this be How great comfort and contentment shall we find in it What a blessed thing was it for Peter James and John to stand by and hear the Conference between Christ and Moses and Elias now in the Mount appearing in Glory How much more to hear Christ speak in Heaven and to speak with him and the glorious Saints there with Abraham Moses Elias David c. If the Queen of Sheba came so far to hear the Wisdom of Solomon and judged his Servants so happy which stood before him to hear him speak 1 King 10. how much greater happiness shall it be for us to stand before Christ and to hear him and speak with him in Heaven It was a great Priviledge which the Apostles and others had who saw Christ upon Earth and heard his conference and the gracious words which proceeded from him but this is a far greater to live with him and have conference with him in Heaven Let us then labour and use all means to attain to that blessed and glorious condition of the Life to come c. Dost thou desire to see Christ and to conferr and speak with him and with the Saints departed this Life Labour to come to Heaven there thou shalt speak with them and hear them c. Vse 2 Use 2. This also should move us to love and desire holy conference in this Life with the Saints of God and especially with Christ himself to conferr with him by prayer and meditation by often reading and hearing his Word in which he speaks to us from Heaven The more we delight now to conferr with him in this sort the more likely it is That he will admit us hereafter to conference with him in his heavenly Kingdom Mark 9. 5 6. And Peter answered and said unto Jesus c. Jan. 4. 1626. IN the former Verse we heard of one speciall Adjunct or Circumstance which accompanyed the glorious Transfiguration of Christ viz. the Apparition of Moses and Elias with Christ in Glory and their Conference with him Now in the next place the Evangelist setteth down the Effect which the sight of Christ's Glory and of the glorious appearing of Moses and Elias with him did work in Peter who was one of the three Disciples now present with Christ at the time of his Transfiguration The Effect was this That hereupon Peter being affected with much joy and delight in beholding that heavenly Glory of Christ and of Moses and Elias appearing and talking with him did take occasion by words to express and testify to our Saviour his affection to the place where now they were and saw that Glory and to shew his earnest desire to continue there yea to dwell there for which cause he makes a motion unto Christ touching the building of 3 Tabernacles for him and for Moses and for Elias to dwell in there in the Mount Where 1. Consider the Words or Speech used by Peter unto our Saviour Master It is good for us to be here c. ver 5. 2. A twofold Cause or Reason alledged by the Evangelist why Peter did so speak or use such words to our Saviour 1. Because he wist not what to say 2. Because both he and the other two Disciples were sore afraid ver 6. Peter answered c. It is likely That the other two Disciples then present viz. James and John were in like manner affected as Peter was with that Glorious sight but Peter spake for himself and the other two as being the most fervent in affection and the readiest and forwardest to speak both at this and other times Answered That is he spake or uttered the words following Answering put for speaking by an Hebraism Prov. 16. 1. The Answer or Speech of the Tongue is from the Lord. And said unto Jesus Luke 9. 33. It appeareth that Peter spake these words to our Saviour at such time as Moses and Elias were in departing away from Christ which argues That he was very loth and unwilling they should depart and therefore out of an earnest desire to have them stay and continue still with Christ and with himself and his fellow Disciples in the Mount uttered these words In the same place of Luke it appears further That the Disciples a little before were fallen asleep either by reason it was in the night-time as is probable or by reason our Saviour was long in prayer Then afterward awaking they saw Christ in Glory c. Good for us to be here That is It is a joyfull pleasant and delightfull thing for us to continue and abide in this place together with thy self and with Moses and Elias that we may still see and behold thy heavenly Glory and the Glory of Moses and Elias Quest Quest How could it be a joy and delight to be there seeing it is said ver 6. That they were sore afraid Answ Answ Both stand together For though the sight of Christ's Glory did astonish them yet the excellency of that glorious sight together with the presence of Moses and Elias affected them with great delight and joy And let us make three Tabernacles c. By these words he sheweth his earnest desire of continuing still in that place and that Christ himself with Moses and Elias should continue there in Glory Therefore he makes a motion unto Christ touching the building of three Tabernacles there One for Christ one for Mose and one for Elias to dwell in upon the Mount Matth. 17. 4. If thou wilt let us make here three Tabernacle c. A Tabernacle is nothing else but a Tent or Booth which is suddenly or in short time built or set up for any to dwell in or to remain or abide in for some time that by it they may be defended from extremities of heat and
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
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
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
what it was about which they questioned with his Disciples presently one of the company who was Father of the possessed Child made answer That he had brought his Child to be healed and to have the Devil cast out of him and that Christ's Disciples being requested to do it were not able which shews That the matter which the Scribes debated with the Disciples was concerning their unability to cast the Devil out of the possessed Child as also touching the cause and reason why they could not do it About these things they questioned with them Now the scope and end of all this disputation of the Scribes with the Disciples was doubtlesse this That they might in the absence of Christ convince and disgrace the Disciples before the Multitude for that they had made tryall to cast out the Devil and could not do it By this means they went about to prove against the Disciples that they had not the Divine Gift or Power of working Miracles conferred on them as they professed to have but that all the Miracles formerly wrought by them were wrought rather by the help of the Devil This they no doubt laboured to prove against the Disciples and to perswade all the People as much that so they might bring both the Disciples themselves and their Doctrine as also Christ himself and the Gospel into contempt and disgrace with the People Mark 9. 14. And when He came to his Disciples c. Febr. 4. 1626. Observ 1 Observ 1. THat such as for their Place and Calling in the Church ought to be the chief Friends and Favourers of Christ and of his faithfull Servants are oftentimes the greatest Eenemies of Christ and his Servants and so do shew themselves So here the Scribes and Pharisees who should have been foremost in defending and countenancing the Disciples of Christ in their Master's absence and in excusing this their defect and fayling at this time in the working of this Miracle these were on the contrary most forward of all others to oppose them reasoning and disputing against them and cavilling at them for this matter thereby to disgrace both them and their Doctrine and also Christ their Master before the People the common People did not onely oppose themselves but the Scribes So at other times also these Scribes and Pharisees were foremost in opposing Christ and his Disciples c. See this Point before handled Chap. 7. ver 1. Observ 2 Observ 2. In that these Scribes watched this time to sett upon Christ's Disciples by reasoning and disputing with them when Christ was absent that so in the absence of their Master they being destitute of his help might be the more easily convinced and disgraced and that before all the People Hence observe the craft and policy of the wicked Enemies of Christ and his Truth That they seek all advantages against the faithfull Servants of Christ and against the Truth and Doctrine it self which they profess they watch all occasions to bring both the Gospel it self and such as professe it into contempt and disgrace They neglect no opportunity of doing this they omitt no occasion or advantage which may further them herein Hence it is That they use to oppose and set themselves against the professors of the Truth at such times especially when they are weakest and most unable to defend their own cause and the cause of the Gospel Hence also it is That they use commonly to bend their malice and forces against such persons in the Church as are weakest and least able to withstand them as here the Scribes and Pharisees did not set upon Christ to dispute with him but upon his Disciples in his absence whom they perceived to be as yet but weak in knowledge and therefore not so well able to answer or confute their Cavils and Objections So false Teachers as Papists Anabaptists c. are wont to set upon the weakest c. 2 Tim. 3. 6. This craft and policy the Enemies of Christ and of his Church have learned of the Devil their Master who sets them on work for so he useth to take advange from the weakness of those whom he tempteth and from the time and place when and where he assaulteth them Thus he set upon Eve first being the weakest and that when she was alone Gen. 3. And so he set upon our Saviour when he was alone in the Wilderness and his Body much weakened with fasting fourty dayes c. Vse 1 Use 1. To teach us to walk wisely and circumspectly toward those that are without Col. 4. 5. that is toward the wicked Enemies of Christ and his Truth so as we be carefull not to give them any advantage to bring us or the Doctrine and Truth which we professe into disgrace To this end take heed of discovering or laying open our own infirmities and weaknesses before such Enemies of the Gospel lest they take occasion hereby to disgrace both us and our profession and the Gospel it self The more politick they are to seek advantages the more wise must we be to prevent them and not to give advantage Use 2 Use 2. This must also teach us to be no less wise and politick but rather much more in taking all advantages and opportunities to defend the Truth and Doctrine of Christ and the professours and maintainers of it against all the wicked Adversaries thereof This is a good and Christian policy and wisdom to be laboured for and practised of us If the Devil and his Instruments be so cunning and politick in seeking all advantage to oppose and hinder the Truth and to disgrace the professors of it much more ought we to be wise in seeking all advantages to maintain the same in watching all opportunities of time and Place to speak in defence of good Men and good Causes c. Then to speak for the Truth and Religion of Christ and for professors of it when we may do most good and win most credit to the same Mark 9. 15. And straightway all the People when they beheld him were greatly amazed and running to him Febr. 11. 1626. saluted him THE third speciall Accident which fell out at our Saviour's return or coming again to his Disciples The behaviour of the common People towards him And 1. Is shewed how they were affected at his coming That so soon as they saw they were greatly amazed 2. Their outward carriage towards him That they ran to him and saluted him Of the first They were greatly amazed Or astonished with admiration at the sight of him Quest Quest What was the cause of this admiration and astonishment in the People Answ Answ Some think there was some brightnesse yet remaining and shining in his face after his late Transfiguration which did astonish the People even as the face of Moses did shine before the People after his talking with God in the Mount Exod. 34. 35. But this is uncertain whether it were so now with Christ although it may seem not altogether
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
but suffereth him to shew greater rage and cruelty than ever before 2. That by this means the extremity of the Devil's rage and tyranny and the lamentable misery of the child might be the more taken notice of by all the People present and consequently the greatness of the Miracle wrought afterwards by Christ might the more evidently appear to the Glory of God confirmation of the Truth and convincing of the Enemies thereof especially the Scribes and Pharisees Observ 1 Observ 1. One property of the Devil is That when he is resisted and begins to fear that he shall shortly lose or be deprived of his Kingdom and Power which he hath and exerciseth over men then doth he use to shew his rage and malice so much the more against such as are under his Power So here when our Saviour did but begin to set Himself and his Power against the Devil which was in this Child presently the evil Spirit did rage the more both against the child by casting him into a grievous fit and also against Christ himself by tormenting the child even in his presence and as it were in despite of him so far as Christ suffered him So afterward we shall hear that when Christ rebuked and commanded him to come out of the child and not to re-enter he thereupon raged the more tormenting and racking the Body of the child so grievously That he had almost killed him So at other times when our Saviour went about to cast him out of the Bodies of such as were possessed the Devil perceiving that he was like to be cast out and lose his possession did hereupon shew his malice the more in torturing the bodies before he went out of them In like manner he dealeth with such as are Spiritually possessed by him For when they do by the Power of Christ resist his inward Suggestions and Temptations and so he begins to fear that he shall lose his possession of their hearts thereupon he groweth the more malicious and out-ragious against them labouring to molest and vex them so much the more with all kind of Temptations both inward and outward Revel 12. 12. After the Battle fought between Michael and the Dragon that is between Christ and Satan the Devil having been resisted by the Power of Christ and being by the same Power thrown down from Heaven to Earth thereupon he had great wrath knowing that he had but a short time Use Use See the cause why Christians do usually feel so great Assaults and Temptations of Satan about the time of their first Conversion when they first set themselves seriously about the practice of Repentance and begin to come out of Satan's Kingdom and Snare The reason is because then the Power and Grace of Christ begins to shew it self in them which Satan perceiving begins to fear that he shall be cast out shortly and lose his Dominion and Power which he hath formerly exercised in them and therefore he so rageth against them by more fierce and violent Temptations than ever before that so he may hold them still under his Tyranny And hence it is also That he useth at such times to stirr up all the outward trouble he can against such persons thereby to dismay and hinder them in the practice of Repentance and to keep them from turning to God No cause for such to be dismayed with these Temptations and Troubles with which Satan doth at that time above all other usually molest and trouble them No cause to think the worse of thy estate before God but rather the better and to comfort thy self For it argues That the divine Power and sanctifying Grace of God doth begin to shew it self in thee and to make resistance against Satan and that he begins to feel himself resisted and incountred by a contrary Power within thee which makes him to fear the losse of his Kingdom and Possession in thee therefore he so rageth and bestirreth himself to hinder the work of Conversion in thee that so he may not be cast out c. Therefore be not thereby discouraged but rather fight and strive the more couragiously against him as being assured of Victory at length For greater is he that is in thee than he that is in the World c. Observ 2 Observ 2. That the Faithfull do not alwaies find present help or deliverance out of their Troubles so soon as they have sought unto God by prayer for it but sometimes in stead of deliverance their Afflictions grow more sharp and grievous than before Thus was it here with the father of the possessed child being a Believer though he had sought to Christ by prayer for his child to have the Devil cast out of him yet was he so far from being presently delivered that on the contrary Christ suffered the Devil to torment and afflict the child worse then before So the Lord dealeth often with others of his Children When the People of Israel were afflicted with cruel bondage in Aegypt there is no doubt but that the Godly amongst them did at the first beginning of that Affliction seek to God by prayer for deliverance and yet they were so far from being forth-with delivered that their bondage grew more and more heavy and grievous for a time Exod. 1. Reason Reason The Lord doth permit this 1. For the great Tryal and exercise of the Faith and Patience of his Saints and Children 2. The more to manifest his own Power Goodness and Mercy in delivering them when they are in greatest Distress and Misery Use Use To stay and comfort the minds of the Godly when they feel it to be thus with them that although they have prayed and sought to God in their Troubles yet they are not presently delivered or helped but their Afflictions do rather increase and grow more and more sharp and grievous than before If this be thy case yet be not dismayed nor cast away thy hope or confidence in God but labour still to trust in him and rely upon his Word Promise for deliverance in due time yea though in the mean time thy Troubles increase and multiply upon thee know that all this makes for God's Glory and thy Good For the more through tryall and manifestation of his Graces in thee c. And that his Power and Goodness may the more cleerly shine forth in delivering thee when thou art in greatest Distresse or seest least hope or sign of deliverance Thy greatest extremity is God's best opportunity to shew his mercy in helping thee and making a way for thee to escape out of thy Troubles Observ 3 Observ 3. Miserable condition of such as are under Satan's Power c. Of this before ver 18. Mark 9. 21 22. And he asked his father How long is it ago since this came unto him And he said Of a child April 22. 1627. c. HItherto of the three first Antecedents or Preparatives which went before this Miracle which Christ wrought upon the possessed and lunatick
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
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
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
offence or misdemeaner committed by them Now the chief causes of this unwillingness to be reproved are these 1. The natural love of sin which is in men which makes them loth to leave and forsake their sins and therefore unwilling to be reproved for the same See Job 20. 12. 2. Natural pride and self-conceipt which makes men think so well of themselves as if they were too good to be admonished of their corruptions and reproved for them by such as have a calling to do it Prov. 9. 8. Reprove not a scorner lest he hate thee Now scornfulness and pride usually go together Prov. 21. 24. Proud and haughty scorner c. 3. Close Hypocrisy when men are desirous to harbour and cherish still in themselves some one or more darling sins for which therefore they are unwilling to be reproved as Herod Mark 6. Vse Use Labour every one to see and bewail this great corruption in our selves in that we are by nature so backward and unwilling to be admonished of our corruptions and to have our sins reproved though it be for our good and though it be by such as have a special Calling to reprove or admonish us This shews the miserable blindness and corruption of our nature in that we are not onely corrupted with sin but unwilling to be cured and healed of this corruption unwilling to be admonished and reproved and so to be brought to the sight and feeling of our sins and to true repentance As if one that is sick of a dangerous Disease should shun the Physitian yea hate and dislike him for his desire to minister wholesome Physick to him c. Let us lament this corruption of nature which makes us so loth to have our sins reproved and be more and more humbled for it withall we must strive against it and against the causes of it especially against Pride and Hypocrisy On the contrary pray and labour for true humility and sincerity of heart Then we shall say with David Psal 141. 5. Let the Righteous smite me c. Mark 9. 33 34. And he came to Capernaum and being in the House he asked them What was it that ye disputed July 8. 1627. among your selves by the way c. HEre beginneth the fourth principal part of this Chapter reaching from this place to the 38. Verse In which our Saviour teacheth his Disciples the practice of true Humility in abasing themselves one toward another in way of seeking the good of each other Where two things are set down by the Evangelist 1. The Occasion of his Teaching them this practice of Humility viz. A Controversy arising privately between them as they went by the way to Capernaum about Preheminence or Primacy who should be the chief Ver. 33 34. 2. The Doctrine or Teaching it self together with the manner of his Teaching them Ver. 35 36 37. Of the first The Occasion viz. The Controversy which arose among them who should be chief of them In recording this the Evangelist doth first set down the means used by our Saviour to discover and bring to light that private Controversy or Disputation which they had by the way about Preheminence viz. His questioning with them about the matter whereof they had disputed or reasoned by the way And then he mentions the Controversy it self In these two Verses more particularly consider these four things 1. The Place where our Saviour moved this Question to them In a private House at Capernaum whither he now came with his Disciples 2. The Question it self which he demanded of them What it was they disputed by the way c. 3. The Effect in the Disciples They were put to silence 4. The Cause or Reason of their silence Because by the way they had disputed c. Of the first He came to Capernaum See before Chap. 1. Ver. 21. the chief City in Galilee where our Saviour had much conversed formerly preaching and working Miracles there yea he had his dwelling after a sort as appeareth Mat. 4. 13. and Mat. 9. 1. called his City Being in the House Some think it was in Peter's House where he used to lodge in that Town see Mark 1. 29. Sic Maldonat in hunc locum What House is not expressed whether the same in which he used commonly to dwell or abide or some other neither is it needful to enquire Now our Saviour made choice of this place being in a private House to question with his Disciples about this matter as being fittest for this private Conference Observ Observ Such as have a Calling to admonish or reprove others for sin and to instruct them in the wayes of God ought to take the fittest opportunities of time and place to give admonition or instruction to those of their charge as Ministers Parents c. viz. at such times and in such places when and where they are likely to do most good by their Instructions and Admonitions For Example for publick Admonition or Instruction they should make choice of publick times and places 1 Tim. 5. 20. Them that sin rebuke before all that is such as do openly offend before all or are publickly known or convicted Offenders But on the contrary for giving of private Admonition or Instruction private places are fittest Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault between thee and him alone c. Now followeth the Question it self which our Saviour demanded of his Disciples viz. What it was which they had reasoned of by the way This he asked of them not because he was ignorant of what they disputed by the way for he knew it well enough before yea he perceived the very thoughts of their hearts at that time as it is said Luke 9. 47. but the better to convince their Consciences of that great fault and Sin of Ambition which they discovered by disputing about Primacy c. Observ 1 Observ 1. The Truth of Christ's God-head in that he knew both the thoughts and words uttered by his Disciples in disputing about Primacy though he did not hear them reasoning about it Observ 2 Observ 2. See what course is fit to be taken by such as have a desire to reform sin in others that are of their Charge They should first use means to bring the Offenders to the true sight of their sins and feeling of them that by this means they may be humbled and stirred up to Repentance To this end they ought to admonish and put them in mind of their sins and to sift and examine their Consciences so far as may be by the Word of God applyed unto them for the better convincing of them and discovering of their Sins to them Vse Vse Let us take this course to reform sin in others especially in those of our charge First shew them their sins out of the Word of God and convince their Conscience by some good means Then reprove them and exhort to Repentance and Reformation of life Observ 3 Observ
3. The Lenity and Patience of our Saviour toward his Disciples in that he doth not sharply reprove them as he might have done for their great Corruption in seeking Preheminence one above another much less doth he reject or cast them off for this Offence but he dealeth gently and mildly with them only questioning with them about the matter to bring them to the sight of their sin and then teaching and exhorting them to the contrary practice Ver. 35. Now this should teach us after his example to shew like gentleness and patience toward Sinners c. Now followeth the Effect which followed in the Disciples They held their peace Quest Quest What was the cause of their silence Answ Answ Being guilty in their Consciences that they had much offended by their ambitious and foolish disputation about Preheminence one above another they were ashamed in themselves and afraid to confess the matter lest they should be reproved of Christ and so be put to more open shame This appears by the words following Observ 1 Observ 1. One Effect of sin committed is that it brings shame upon the Offenders 1. The Guilt of it being felt and perceived doth smite them with inward shame and confusion before God in their Consciences So in the Disciples here So in Adam and Eve at the first Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed 2. It brings outward shame and disgrace upon the Sinner before Men and Angels and that both temporal in this life and eternal after this life in Hell if it be not repented of Use 1 Vse 1. See the wickedness of such as do not only commit Sin but even glory in it or boast of it as if it were a Grace or an Ornament to them to swear drink excessively profane the Sabbath c. This is to glory in their shame For Sin is the cause of shame and confusion before God and in the Conscience and so they shall find it by woful experience to be whensoever God shall awake their sleeping Conscience and bring them to sight of their sins and the more they now glory in sin the more shame and confusion shall it bring forth in their Consciences hereafter Vse 2 Use 2. This should be as a curb or bridle to restrain and keep us from committing Sin and from defiling our Consciences with the guilt of it when we consider the Effect and Fruit which it will bring forth hereafter that is to say shame and confusion both inward of Conscience and also outward shame yea everlasting shame and confusion in Hell if it be not repented of Observ 2 Observ 2. In that the Disciples being touched with shame for their sin do hide and conceal the matter not coming to a plain and direct Confession of their fault as they should have done we learn this that by Nature we are very backward and unwilling to confess and acknowledge our sins and corruptions which we are guilty of and on the contrary we are desirous to hide and cover the same This we see here in Christ's Disciples and in our first Parents how loth they were to acknowledge their Offence and how they laboured to cloak and cover the same by putting off the fault from one to another the Man laid the fault upon his Wife and she upon the Serpent c. Thus David also for a time did hide his sin in silence Psal 32. 3. and was loth to lay it open by confession to God Now if it be thus with the Saints of God how much more with the Wicked It is no mervail if they be backward and unwilling to acknowledge their sins and desirous to hide them both from God and Men. This is natural to us all that although we are forward to commit sin yet we are backward to confess it unto God or unto Men when we are called so to do Though we are not ashamed to sin yet we are ashamed to confess our sins plainly to God or Men Experience shews this to be true in those that have so many excuses and pretences to colour over and to cloak and hide their sins and corruptions rather than they will come to a plain Confession of them when they are admonished or reproved Vse 1 Use 1. See how great Enemies we are by Nature to our own spiritual good and salvation in that we are so backward and loth to lay open our sins and corruptions unto God and Men by Confession that so they may be pardoned As if one that hath a deadly wound or dangerous Disease should be unwilling to make it known to the Physitian or Surgeon that it might be cured and should seek rather to hide and cover it were not such a one his own Enemy yea were he not accessory to his own death if he should dy of that Wound or Disease Vse 2 Use 2. To move us to labour and strive against this natural backwardness and unwillingness to confess our sins unto God and Men and on the contrary to be ready and forward on all occasions to lay them open by Confession both unto God first and principally and then also unto men so far as is fit and so far forth as we have by them given offence or scandal to men To this end consider both the danger of hiding our sins and the contrary benefit and good that comes of confessing them Prov. 28. 13. He that covereth his sins shall not prosper but he that confesseth and forsaketh them shall have Mercy 1 Joh. 1. 9. If we confess our sins he is faithfull and just to forgive us our sins c. Imitate Job herein who protesteth that he did not cover his Transgressions as Adam by hiding his Iniquity in his bosom Now followeth the fourth and last thing in the words viz. The Cause or Reason of their silence For by the way they had disputed c. The Cause was the fault and sin which they knew themselves guilty of in disputing by the way about Primacy or Preheminence one above another The guiltiness of their Conscience made them ashamed and did strike them with silence They disputed or reasoned and debated the matter between themselves This shews the greatness of their fault and sin in that they did not only conceive ambitious thoughts of Preheminence one above another but did also utter these thoughts by disputing and contending in words one with another about the matter Who should be the greatest that is Which of them should be chief in honour and dignity above the rest and should have the highest place of Authority or Office under him at such time as he should take upon him the Glory and Majesty of his Kingdom as he was Messiah and should begin to exercise and shew forth the same For the conceiving hereof we must know that which we have often heâ—rd before that the Disciples of Christ though they were in part taught and instructed in the Doctrine of Christ's Person and Office and did
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
never so dear to thee thou must suffer as it were the cutting off thy hand foot c. Which being so that the practice of Christianity is so hard difficult and painfull it must not discourage any from setting about it but on the contrary encourage every one to labour and take pains about it Use 3 Use 3. For Exhortation To stir us up to the conscionable practice of this duty viz. to labour and strive to cut off and separate from our selves those things which are most near and dear to us in this world so far forth as they are or may be occasions of sin unto us First and principally let us labour in resisting and mortifying those sinful lusts and affections of our hearts which are most natural and most delightful and pleasing to us and which we are so loth to part with Use all means to cut off this near and dear occasion and cause of sin Pray unto God by the power of his Spirit to mortifie and crucifie in us these sinful lusts which are so dear to us and use all other means to resist and subdue them more and more to cut off those hands and feet of thy corrupt heart and to pluck out this eye of thy heart that it offend thee not So also thou must make conscience to cut off and separate from thee all outward occasions of sin which are never so dear to thee though as dear as thy hand foot yea as thy right hand c. And though it be as painful or grievous to thee to part with them as to part with thy right hand or right eye c. yet must thou rather part with them and utterly reject and forsake them than be occasioned by them to sin against God or to be hindered in obedience to his Will In this case thou must part with all profits and pleasures of this life though never so sweet unto thee Thou must resist even unto blood in striving against sin c. And to this end labour and pray for grace to deny thy self and thy corrupt Nature and all that is near or dear to thee in this world else thou wilt never be able to part with these as thou must do c. Vse 4 Use 4. If we must remove and separate from us those things which are so near and dear to us in this world and so necessary and useful to us as our hands feet eyes if they be occasions of sin to us then much more ought we to be willing to part with such things as are lesse dear to us and lesse necessary and useful c. such as we may better spare and be without as superfluous profits pleasures c. Observ 3 Observ 3. The practice of Mortification in resisting and refraining sin and the occasions of it is not an easie work but hard difficult and painful Compared here to the cutting off of a member of the body c. not done without great pain and grief called crucifying of the flesh dying to sinne circumcising of the heart c. Use 1 Use 1. See the cause why so few true mortified Christians are to be found so few truly dead to sin having the power of sinful lusts killed and crucified in them and shewing it in life by refraining sin and the occasions of it It is because it is so hard difficult and painfull a matter c. so contrary to Nature c. Use 2 Use 2. See the folly of such as think it easie to refrain sin and occasions and to resist their own lusts c. they think they can do this at any time when they will Therefore they defer Repentance c. But take heed of this for thou wilt not find it easie when it comes to point of practice but most hard and painful and even as the cutting off thy right hand c. Therefore set about it speedily The sooner the better and more easie to be done c. Mark 9. 43. It is better for thee to enter into life maimed c. Nov. 18. 1627. NOw followeth the second thing contained in the words viz. The reason of the Admonition whereby our Saviour inforceth it in these words It is better for thee to enter into life maimed c. The Reason is twofold or hath two branches The first is taken from the benefit and good that will come unto a Christian by cutting off and avoiding occasions of sin This will be a means to further him to the attainment of life everlasting the greatnesse of which benefit is amplified by comparison to the lesser good or benefit of enjoying those things which are dear to us in this life Better to enter into life maymed halt or having but one eye than to enjoy both hands feet c. and to come short of eternal life The second is taken from the contrary evil and danger which is like to ensue if a Christian be not careful to cut off such occasionâ— of sin in that by this means he shall be in danger of going to Hell after this life the greatnesse of which evil and danger is set forth by comparison to the lesser evill of being deprived of such things as are dear to us in this life Better it is to be maymed halt c. than to go to Hell that is it is a lesse evil to loâ—e or be deprived of such things as are as dear to us in this life as our hands feet c. than to go to Hell c. See the meaning of the words before explained Now follow the Instructions 1. From the first branch of the Reason Better to enter into life c. Observ 1 Observ 1. There is an eternal life and state of glory to be enjoyed by the Saints of God after this life in heaven This is presupposed here And it is an Article of our faith c. Vide infrà post 3. Observ Observ 2 Observ 2. The great benefit and good that cometh of being careful to keep our selves from sin and the occasions of it in that it is a means to further us toward the attainment of eternal life and salvation in God's Heavenly Kingdom Our Saviour doth upon this ground warn every Christian here to take heed of the occasions of sin because it is better by so doing to enter into life or into the Kingdom of Heaven as it is Verâ—e 47. than by not doing it to be in danger of Hell-fire Whereby he plainly implyeth That this carefull shunning of sin and avoiding occasions of it is a means to further Christians to the attainment of life eternal in God's heavenly Kingdom Though we do not by refraining sin or the occasions of it merit eternal life yet this is one means appointed of God whereby we are to come to eternal life viz. by a conscionable care to keep our selves from sin and the occasions of it Rom. 8. 13. If through the Spirit ye mortifie the deeds of the body ye shall live 1 Pet. 3. 10. He that will love life
cutting off occasions of sin though never so near or dear to them More particularly in the words there are three things to be considered 1. The admonition it self If thy hand or foot offend thee cut them off If thy eye offend thee pluck it out 2. The reason enforcing the Admonition in these words It is better for theâ— to enter into life or into the Kingdome of God maimed halt and having but one eye then having two hands two feet and two eyes to go to Hell and be cast into the fire that shall never be quenched 3. A further description of the punishment and torment of the damned in Hell 1. By the grievousness of it being compared to fire and to the gnawing of a worm 2. By the continuance of it being everlasting in that it is said their Worm dyeth not c. Of the first I have formerly spoken viz. the Admonition it self In part also of the Reason inforcing it which is twofold or hath two parts or branches The first is taken from the great good and benefit which is like to come of the carefull removing and cutting off such occasions of sin as are most dear to us in that this is a means to help and further us towards the attainment of everlasting life the greatness of which benefit is amplified by comparing it with the lesser benefit of enjoying those things which are dear to us in this life and preferring it before the same Better to enter into life then to enjoy both hands feet eyes c. The second is taken from the contrary hurt and danger like to ensue if we be not carefull to cut off such occasions of sin as are most dear to us We shall be in danger to go to Hell or to be cast to Hell into the fire unquenchable the greatness of which evill and danger is also amplified by comparing it with the lesser evill of losing or being deprived of such things as are most dear to us in this life as one of our hands feet c. Better it is for thee to be maimed halt or to want one of thy eyes then to go to Hell c. The meaning of the words was before shewed I have also spoken of such points of Instruction as do arise from the first part of the Reason Now follow the Instructions from the second branch of it Observ 1 Observ 1. In that our Saviour saith It is better to be deprived of one of our hands feet or eyes that is of things most dear to us in this life then to go to Hell c. We are taught that there is an estate and place of torment and punishment appointed for the wicked and Reprobates to suffer after this life ended This is here presupposed that there is a Hell and a fire unquenchable into which the wicked shall be cast after this life Matth. 25. 41. Depart ye cursed into everlasting fire prepared for the Devill and his Angells Esay 30. ver ult Tophet is ordained of old c. It signifies literally the Valley of Hinnom near to Jerusalem where Idolaters used to burn their Children in Sacrifice to Molech but Mystically it is put for the place and state of Hell torments and this place and state is said to be ordained of old c. to shew the truth and certainty that there is such an estate and place of torments after this life for the wicked Luke 16. 23. The rich Glutton after death was in Hell torments Now where this place of eternal torments after this life shall be whether in the Earth or Ayre c. seeing it is not expresly taught in Scripture we are not curiously to enquire but in stead hereof to be especially carefull so to live in this World that we may not come unto that place of torment after this life but may escape and be delivered from it In the mean time it is enough for us to know and be assured by the Word of God that there is such an estate of torment appointed for the wicked after this life though we cannot determine of the particular place where they shall suffer it Vse Use To convince such profane Atheists who deny this truth touching the punishment and torments of Hell prepared for the wicked after this life Such Atheists there are many to be found who though they confess in words that there is a Hell and estate of torments for the wicked and reprobates after this life yet deny it in heart and shew that they deny it by their manner of life and conversation living so profanely loosly and wickedly without fear of God or reverence of man as if there were no Hell or place of torment and punishment for sin to be feared or suffered by them or others after this life Like the old Sadduces who denyed the Resurrection and held there was neither Angell nor Spirit c. So these live as if they did Believe no Resurrection of the wicked to condemnation after this life nor any Devills or Hell to torment and punish them for their sins But these shall hereafter know and feel by wofull experience that there is indeed such a place of Hell-torments prepared for all ungodly and wicked livers if they do not speedily turn to God by Repentance Observ 2 Observ 2. In that our Saviour useth this reason to move Christians to cut off and remove from themselves the occasions of sin because otherwise they are in danger to go to Hell or to be cast into Hell torments Hence we learn how fearfull and dangerous a thing it is for Christians to retain and keep unto themselves such things as are or may be occasions of sin to them and not to remove and separate them far away from themselves By this means they bring themselves â—nto danger of Hell fire and to be cast into those eternal torments of the wicked and Reprobates after this life This our Saviour here implies when he sayes It is better to be maimed halt c. That is to suffer loss of things most dear to us if they be occasions of sin to us then with the retaining and keeping of these to go to Hell This shews that such as will not seperate from themselves such things as are occasions of sin but will rather retain and keep them still unto themselves do by this means bring themselves in danger of Hell fire Thus Judas by retaining his â—ast of coveâ—ousness which was the main cause and occasion of his other sins brought himself into danger of hell and was actually thrown into it Rom. 8. 13. If ye live after the flesh ye shall dye If ye retain and cherish your sinful lusts c. Reason Reason Such as do not remove and put from them those things which are or may be occasions of sin unto them do hereby lay themselves open to the temptations of sin and Satan and so being in danger of falling into sinne they are by consequent in danger of falling into hell or of being
covetous worldlings are wont to alledg for themselves the words of the Apostle If any provide not for his own c. So our Sabbath-breakers can alledg that the Sabbath was made for man c. Mark 2. So the Adulterer is ready to alledg the example of David perverting it to a wicked end even to the defence of that foul sin in himself c. This practice wicked men have learned of their Father the Devil as we may see Matth. 4. 6. Vse Use For admonition to us to take heed of this practice of wicked men in perverting and abusing the Scriptures by alledging them in the defence or excuse of our own or others sins and unlawfull practices This is a high degree of profaning God's name and taking it in vain which we are forbidden in the 3d Commandment and for which the Lord there threatneth not to hold such guiltless c. Consider therefore the hainousness of the sin with the danger of it 2 Pet. 3. 16. They which do wrest the Scriptures are said to do it unto their own destruction especially such as wrest them to the defence of sin c. Observ 1 Of the third Observ 1. That some things may be tolerated for a time by the civill Laws of a Common-wealth for the preventing of some greater mischief which yet in themselves are not lawfull or warrantable by the Morall Law of God Thus Divorces in the case of extream hatred of the Husband against the Wife though they were against the Moral Law yet were tolerated for a time by this Politick or Judicial Law of Moses to prevent a greater evill namely the cruel dealing of such Husbands with their Wives So Polygamy or marrying many Wives at once being flat against the Moral Law and first institution of Marriage yet was in some sort tolerated by a Politick Law of Moses as appeareth Deut. 21. 15. for by the Law there set down the son of the second Wife was accounted legitimate and in case that he were the first born he was not to be disinherited but to have the right of the first born that is a double portion And this toleration was for the avoiding of some greater evill which otherwise would have ensured The like is to be thought of that Law Deut. 23. 20. which permitted the Jews to practice usury towards strangers that is toward the profane Gentiles as the Canaanites c. which yet was against the Moral Law of God Unto this kind of Laws we may refer our Law of Usury in this Land touching 10 in the 100. as heretofore it was and 8. in the 100. as now it is which Law doth not allow or approve of so much but rather permit or tolerate it for the preventing of greater usury The like may be said of some other abuses which are or have been for a time tolerated in some Common-wealths to prevent some greater mischiefs which would otherwise ensue Here note that although Christian Magistrates may in good Policy make such Laws whereby for a time to tolerate some evills or abuses in the Common-wealth for the preventing of greater mischiefs yet it doth not follow that therefore we may take Liberty by such Laws of men to practise such sins or abuses The reason is because the tolerating of them by such Politick Laws of the Common-wealth doth not make them lawfull before God neither ought we to make the civil Laws of men but the Moral Law of God the rule of our life and practice which shews what a vain excuse it is of our Usurers to plead the Law of the Land in defence of their practice c. So also of those that think they may go to Law for every small Trespass c. because the Law is open c. Also of such as make private contracts of Marrriage without Parents consent because the Law of man ratifieth some such contracts Observ 2 Observ 2. In that to the permission of Divorce there was added by Moses a Precept or Commandment â—ouching the making and giving of a Bill of Divorce unto the Wife thereby to curb and bridle the Husbands from this unjust practice of putting away their Wives We may hence gather that although this practice of unlawfull Divorces was for a time tolerated and winked at by this Law of Moses yet it was never simply allowed of God but alwayes offensive and displeasing unto him And therefore even by that very Law which did in some sort tolerate and permit such Divorces he did sufficiently testify his dislike of the same Mark 10. 5. And Jesus answered and said unto them c. Febr. 10. 1627. NOw followeth the fourth and last part of this disputation or conference between our Saviour and the Pharisees touching Divorcement viz. our Saviour's more direct and full answer unto the Pharisees touching the matter questioned For whereas in the former verse they affirmed unto him that Moses in his Law did permit the Husband to write his Wife a Bill of Divorcement and so to put her away in case that he had conceived great dislike and hatred against her for some fault found in her To this our Saviour now answereth and gives a more full resolution of the matter then before And this his answer consisteth of three parts For 1. Granting unto them that Moses did indeed permit Divorcement in the case before mentioned he shews them the special cause and reason of that Law of Moses why it was given namely for the hardness of their hearts 2. He proveth the unlawfulness of such Divorcement by the near union and conjunction which is between Man and Wife by God's own Ordinance even from the beginning which he sheweth by laying down the first institution of marriage out of Gen. 1 and 2. chap. And this he doth ver 6 7 8. 3. He doth from thence conclude the question by a general Precept or Admonition touching the not separating of those things which God hath joyned ver 9. For the hardnesse of your hearts This is to be understood of the Nation and people of the Jews and Israelites in general and especially of those which lived in Moses his time and afterward But our Saviour here chargeth these Pharisees also with the same sin because they did imitate their Fore-fathers in this hardness of heart as also because they took upon them to justify such unlawfull Divorces as were practised by the Jews by reason of such hardness of heart Quest Quest What is hardness of heart Answ Answ When the Heart is so confirmed and setled or rooted in any sin either by nature or by custome and continuance in practice of it or by both that it doth become insensible of sin having little or no feeling of it and consequently uncapable of Repentance and unfit to be reformed or reclaimed from sin Sometimes called in Scripture a fat or brawny heart Esay 6. 10. Make the Heart of this people fat c. This hardness of heart was a sin very proper and peculiar unto
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
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â—8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
not onely to follow him but to take up the Crosse and so to follow him or become his disciple Which shewâ— That as every one that will be Christ's true disciple must make account to be exercised with afflictions so it is his duty to submit himself patiently to the bearing of them when they come upon him Hence it is that we are often in Scripture exhorted to the practice of patience which is nothing else but the patient submission of our selves to the bearing of afflictions Rom. 12. 12. Be patient in tribulation Jam. 5. 7. Be patient unto the coming of the Lord c. Reas 1 Reason 1. It is the duty of every disciple of Christ to imitate the example of Christ by practice of those Duties in which he hath gone before them as a pattern Now the patient bearing of the Crosse is one special duty in practice whereof Christ hath gone before us 1 Pet. 2. 21. Christ suffered for us leaving us an example c. Therefore it is our duty herein to follow him neither can we be his true disciples unless we so do Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my disciple Reas 2 Reas 2. Every Christian doth owe the duty of absolute subjection and obedience to the Will of God in all things Jam. 4. 7. Submit your selves unto God Now this is one part of that subjection to the Will of God which we owe unto him to submit our selves to the bearing of such afflictions as he layeth upon us Therefore c. Now further in this patient submission of our selves to the Will of God in bearing afflictions there are some Properties required that it may be accepted of God 1. It must be a free voluntary and willing submission of our selves not forced or by compulsion This is implyed by taking up the Crosse as we are required in this and other places And this willingness must appear by our cheerful behaviour under the Crosse Rom. 5. 3. We rejoyce or glory in tribulation c. 2. It must be joyned with a calm and quiet disposition and carriage of the whole man both inward and outward in time of affliction especially of the heart Esay 30. 15. The Lord tells his people that in time of their affliction In quietness and confidence should be their strength This is implyed by that holy silence of the heart and tongue which the Saints have used in their troubles as David Psal 62. 1. My soul keepeth silence to God or before him And Psal 39. 9. I was dumb c. because thou didst it 3. It must be a constant submission of our selves not for a time only but so long as our afflictions and troubles continue Luke 9. 23. we are to take up our Crosse daily Luke 21. 19. By your patience possess your souls 4. We must in suffering propound the right end to our selves viz. the glory of God who requires this obedience of us not sinister ends or respects as our own glory or praise among men c. The Uses of this Doctrine see before Chap. 8. 34. Mark 10. 22. And he was sad at that saying and went away grieved c. Sept. 28. 1628. HItherto of the Conference between our Saviour and the young Ruler which came unto him to be instructed in the way of obtaining eternal life Now the Evangelist sets down a two-fold event or consequent which followed thereupon 1. That the young man was sad at Christ's saying and went away grieved c. Verse 22. 2. That our Saviour took occasion hereupon to instruct his Disciples touching the danger that is in possessing of much worldly wealth in that it is so hard a matter for a rich man to be saved From Verse 23. to 28. The first Consequent Verse 22. Consider two things 1. The Effect wrought in the young man by the former words of Christ commanding him to sell all and give to the poor c. The Effect is twofold 1. He was sad at that saying That is he became very heavy and sorrowful upon those words of our Saviour The principal cause of which sadnesse and sorrow was the inward and secret covetousnesse of his heart which made him loth to part with his worldly wealth at the command of Christ This appeareth by the Reason afterward alledged by the Evangelist why he was so sad because he had great possessions The second Effect wrought in him by the words of Christ was that hereupon he was moved to depart or go away heavy and sorrowful from our Saviour He went away grieved By which departure from our Saviour he plainly shewed his unwillingness to obey the Word of Christ in parting with all he had and following him as a disciple c. and consequently he discovered the covetousnesse and close hypocrisie of his heart that he was not so truly religious and sound at heart as he made shew to be at his first coming to Christ The second thing in the words to be considered is the Reason alledged by the Evangelist both of his being sad at Christ's saying and also of his departure from Christ viz. Because he had great possessions that is he abounded in worldly wealth or was very rich as is said of him Luke 18. 23. q. d. His great wealth was the occasion of his covetousnesse and that he was too much in love with this wealth which made him loath to part with it and therefore to go away grieved at the words of Christ Of the first The twofold effect which the words of Christ wrought in this young man He was sad c. Observ 1 Observ 1. In that this young man who made so great a shew and profession of Religion before in comming to Christ to learn of him and that in such humble and reverent manner as also in professing that he had kept the Commandements from his youth yet now doth discover the secret hypocrisie and unsoundness of his heart in refusing to obey the Commandement of Christ and going away sorrowful c. hence we learn That one may go very far in an outward shew and profession of Religion and yet not be a sound Christian in heart but a close hypocrite Thus was it with the Pharisees in our Saviour's time They went far in outward shews of Religion in practice of sundry outward duties of Piety as often prayer much fasting strict keeping of the Sabbath c. in which respects they are said to be the strictest sort of all the Jews Act. 26. 5. Thus also Judas Iscariot went far in a shew of Religion and Christianity being one of Christ's 12. Disciples which followed him ordinarily and professed his Name and Doctrine yea was a preacher of it c. and yet proved a grosse hypocriâ—e yea a Devil Joâ— 6. 70. Thus Hâ—rod Mark 6. 20. went far in a shew of Religion in reverencing the person of John Baptist and keeping him for a time from the malice of Herodias as also in yielding obedience
under our feet as dung 3. Set our hearts chiefly upon Spiritual and heavenly riches labour first and principally to love and desire the riches of Grace here in this life and of eternal life and glory in Gods heavenly Kingdome Matth. 6. 33. Seek first the Kingdome of God and his Righteousness c. Col. 3. 2. Set your affections on things above and not on things on earth The more we love affect and seek these spiritual and heavenly riches the less shall we care for earthly the less shall we love and desire them yea the more we shall contemn them 4. Consider the nature of all earthly riches how vain and transitory they are and of how short continuance but this worlds goods which concern onely this present momentary life and may be taken from us or we from them we know not how soon or suddenly Prov. 23. 5. They make themselves wings and fly away as the Eagle Called uncertain riches 1 Tim. 6. 17. like a fugitive servant as Chrysostome compaâ—es them who is ready to be gone when we have most need of him All but perishing suâ—stance 1 Pet. 1. 7. Gold that perisheth They perish with this life yea oftentimes before this life is ended neither can we carry them out of the world with us Hic acquiruntur hic relinquuntur as Ambrose sayes Therefore not worth the loving or affecting over-much Consider alâ—o that even while we have them they are vain and unprofitable of themselves not able of themselves to help or do us good they cannot preserve life or keep off sicknesse or deliver us in the evil day Luke 12. 15. life stands not in abundance Ezek. 7. 19. They shall cast silver and gold in the streets c. 5. Consider That worldly wealth and riches are so far from helping and doing us good of themselves that on the contrary they often prove hurtful and dangerous to the poâ—â—essours as snares to intangle and hinder them in the wayes of God and in the attainment of eternal life 1 Tim. 6. 9. They that will be rich fall into temptation and snares c. Instruments and occasions of many sins and wicked lusts full of distraction and disquietness of mind piercing us thorough with many sorrows c. 6. Lastly consider our condition in this world as we are Christians we are called and profess to be as Pilgrims and strangers on earth and that heaven is our Country whither we are travelling 1 Pet. 2. 11. I beseech you as Pilgrims c. Therefore as Pilgrims and travellers in a strange Country do not set their hearts upon those things they meet with in their way lest they hinder them in their journey but use them onely for the present and as if they used them not So we c. Observ 4 Observ 4. One Property and mark of a covetous man addicted to worldly wealth and too much in love with it is He is loth and unwilling to part with his wealth it is a grief and sorrow unto him to part with it yea though it be to good uses and God calls him to it So it was with this young man And so it is with all covetous persons as Nabal 1 Sam. 25. how loth was he to part with any of his provision for relief of David and his followers c. how many excuses doth he make So Ananias and his wife Act. 5. were loth to part with all their worldly poâ—â—essions when the present necessity of the Church required and therefore they kept back part of the price when they had sold it colouring it over with lying and dissembling And comâ—on experience shews this to be true in all covetous and worldly-minded men that it is tedious and grievous to them to part with their worldly wealâ—h and substance hence it is that they are so backward to give to good uses as to the poor to the Church c. it must be wrung from them Hence also it is that they are so grieved and take it so to heart if they suffer any loss or hinderance in their outward estate they think themselves undone It is a death to them to part with their goods c. Reas 1 Reason 1. Thaâ— which a man is in love with he is loth to paâ—â— with now the covetous man is in love with his wealth yea his love is chiefly set upon it Reas 2 Reason 2. That whâ—rein a man doth place his trust and confidence that he must needs be loth to part withall Now the covetous man doth put trust in his wealth relying upon it as the only or chief means of safety welfare and happiness Prov. 18. 11. The rich mans wealth is his strong City And Luke 12. When the rich fool had his barns full he thought himself safe Use 1 Use 1. See one means to know and discern a covetous man viz. by this property and mark by his lothness to part with his wealth if he shew himself to be so by his backwardness to give to good uses or by his grief and sorrow conceived and manifested when God calls him to forsake or part with his wealth c. The Tree is known by his fruit c. And this is one fruit of a covetous man to be grieved when he should part with his wealth Vse 2 Use 2. See how to try and examine our selves touching this sin of covetousness Whether we be tainted with it and how far forth whether it reign in our hearts or no. Look whether we be loth unwilling and backward to forsake and part with ouâ— wealth when God calls us to it or when there is occasion for us to give to good uses as to the poor c. If it be a great grief to thee suspect thy heart of covetousnesse c. On the contrary if thou be willing and content to part with thy worldly substance when God calls thee to do it either by taking thy wealth or some part of it from thee by some casualty or loss or by giving thee opportunities of employing thy wealth to good uses c. this argues that the sin of covetousness doth not raign in thy heart Now followeth the cause or reason both of the young man's sorrow and of his departure from Christ taken from the greatness of his wealth For he had great possessions Observ Observ In that his great wealth is mentioned as the occasion of his covetousness and lothnesse to part with his wealth at Christ's command hence we may gather That worldly wealth is a great occasion of the sin of covetousness and inordinate love of riches So it was in this young man and so it is in many other rich men as common experience shews Hence it is that in Scripture rich men are sometimes put for covetous rich as Verse 25. of this Chapter It is easier for a Camel to go thorow the eye of a nâ—edle than for a rich man c. So Jam. 5. 1. Go to now ye rich men c. Judas his bearing the bagg
was an occasion of his covetousnesse Joh. 12. Caution Caution This is not so to be understood as if riches of themselves were the occasion or cause of covetousnesse but by reason of the corruption of Nature being so prone and apt to love and affect worldly goods too much and so much the more by how much the more plenty and abundance of them is enjoyed Use 1 Use 1. See by this the great corruption of our Nature in our selves in that we are so apt to pervert and abuse such things as are good in themselves as occasions of sin As to abuse wealth and riches which in themselves are blessings of God as an occasion of covetousness unjustice and oppression of others so to abuse spiritual gifts as an occasion of pride prosperity as an occasion of security c. This is the great corruption of our Nature which makes us turn those blessings and good things to Gods dishonour which he hath given us to honour him withall This corruption of our Nature we are to lament and to be more and more humbled for it Vse 2 Vse 2. See how dangerous a thing it is to possess and enojoy great worldly wealth and riches without the special grace of God given to a man to use his riches well and to the glory of God forasmuch as otherwise they are such an occasion of the dangerous sin of covetousness c. But more of this afterward in the Verse following Use 3 Use 3. For Admonition to every one of us but especially to such as have store of this worlds goods and do grow in wealth to remember and practise that counsel given us by the Prophet David Psal 62. 10. If riches increase set not your heart upon them The more wealth the more matter and occasion of covetousness and the more we lye open unto it and so the more need have we to be watchful against this sin and to pray unto God to keep our hearts from being entised and drawn away by it As they that have much flax or gunpowder in their houses had need be very careful to keep fire from it so a Christian who enjoyeth great store of worldly wealth had need to look to his heart that the natural corruption thereof do not like wild-fire take hold of his wealth and riches and so kindle and break out into a dangerous â—lame as it were of Covetousnesse Mark 10. 23 24 25. And Jesus looked round about and saith unto hid Disciples How hardly shall they Octob. 12. 1628. that have riches enter into the Kingdom of God c. IN the former Verse the Evangelist as we have heard setteth down the first Consequent that followed upon the Conference between our Saviour and the young Ruler touching the obtaining of life eternal viz. The Effect which the words of Christ wrought in him causing him to go away sorrowful c. Now followeth the second Consequent of that Conference which is this That our Saviour hereupon took occasion to instruct his own Disciples touching the difficulty of rich mens entring into God's heavenly Kingdom and consequently touching the danger of worldly riches from Verse 23 to 28. Where consider 1. The Doctrine it self which our Saviour taught his Disciples 2. The Effect which the teaching of it wrought in them Of the first The doctrine is 1. Propounded or laid down briefly together with the gesture used by our Saviour in propounding it Verse 23. He looked round about and saith to his Disciples How hardly c. 2. It is repeated and further expounded and cleared Verse 24. by shewing of what soâ—â— or kind of rich men especially it is to be understood viz. of such as trust in Riches Jesus answereth and saith Children how hard is it for them that trust in riches to enter into the Kingdom of God 3. Iâ— is further urged and pressed by an Argument taken from a comparison of the lesse to the greater which is laid down by a proverbial kind of speech Verse 25. It is easier for a Camel c. Of the second The Effect which this Doctrine wrought in the Disciples is two-fold 1. Great astonishment or admiration which is mentioned more briefly in the beginning of the 24. Verse and afterward repeated and amplified by the greatness of it Astonished out of measure c. The second Effect is That hereupon they were moved to queâ—ion among themselves Who then could be saved Unâ—o which questâ—on or doubt the Evangelist shews what answer our Saviour made and how he resolved the matter Verse 27. To begin first with our Saviour's brief propounding of the Doctrine which he teacheth his Disciples Verse 23. Where consider three things 1. The gesture used by our Saviour at the time of teaching this doctrine He looked round about 2. The Persons to whom he taught it His Disciples 3. The Matter or Doctrine it self How hardly c. Of the first He looked round about Viz. upon his Disciples as the words following do imply And Verse 27. it is expresly said so Now this gesture he used as is probable the better to stir up their attention and to cause them to be the more affected with the Doctrine which he was about to teach them as being a matter of great weight and moment Observ Observ Even the best Christians are dull of hearing Heb. 5. 11. that is slothful and negligent in hearkening to the doctrine of Christ when it is taught them either by Himself immediately or by his Ministers and not only so but hard to conceive and understand that which is taught and to be affected with it as they ought to be Which shews how needful it is for the Ministers of God to use all good means to quicken and stir up both the attention and affections of their people in the time of teaching and hearing of the Word in publike c. Now followeth the persons to whom he taught this doctrine touching the difficulty of rich mens obtaining eternal life His Disciples Or Apostles which were his ordinary followers and his special charge as being his own family as it were These he was especially â—areâ—ul to instruct upon all occasions in such spiritual and heavenly doctrines as were needful for them to learn the better to fit them for future execution of their Apostolical Office and the rather because they were of all other his hearers most teachable and forward to learn most ready to submit to his doctrine Observ Observ Such as have charge of others ought especially to be careful to instruct and teach those of their own charge in the doctrine of the Word of God and in knowledg of heavenly things So Ministers of the Word are chiefly to apply themselves and make conscience to feed their own flock which dependeth upon them 1 Pet. 5. 2. So Christian Parents and Masters of Families to instruct and catechise those of their family and especially such as are most teachable and forward to learn of all others to be most ready
Anabaptists or the like 1 Cor. 13. 3. If I give my body to be burned and have not Charity it profiteth me nothing 4. Such as are moved by desire of vain-glory and praise of men to forsake things dear to them in the World as goods friends or life it self As some of the Heathen who upon this ground and motive did renounce their goods and possessions yea their lives So some are content to part with their goods by giving to the poor and other good uses but it is more out of desire of vain glory and praise of men than out of love to Christ or the Gospel The sin of the Pharisees and many Christians These have all the reward already which they are like to have from God which is none at all Use 2 Use 2. If we desire the reward here promised by Christ see that we do not onely resolve to part with things most dear to us in this World if we shall be called of God to it but look that we take up this resolution upon the true and right grounds and motives viz. upon the calling and command of Christ and out of true love to Christ and the Gospel and not for sinister ends or respects c. Observ 2 Observ 2. See how dear and pretious Christ and the Gospell should be unto us how much we should love and esteem them so dear that we should for their sakes be content to forsake and part with things most dear to us in this World as goods friends liberty life it self Therefore our Saviour here promiseth a great reward to such as have done this for his sake and the Gospells Thus dear was Christ and the Gospel to the Apostles as to Paul Phil. 3. 8. I count all things but loss for knowledg of Christ c. for whom I have suffered the loss of all things and do count them but dung c. Act. 20. 24. Neither count I my life dear to me c. Thus dear was Christ and the Gospel to the Martyrs also Revel 12. 11. They loved not their lives unto the death but were content to part with them for testimony of the truth Matth. 13. 44. The Kingdome of heaven is like to a treasure hid in the field which when a man hath found he hideth c. and for joy goeth and selleth all he hath and buyeth that field By Kingdome of Heaven understand there not onely the â—aving Grace of Christ but also the means of attaining this Grace viz. the Ministry of the Gospel Use 1 Use 1. See what to think of such as profess love to Christ and to the Gospel and yet are not willing to part with any thing that is dear to them in this World for Christ or the Gospel loath to part with their goods friends liberty life for Christ's sake c. yea loath to part with a small matter with a little profit or pleasure c. with a little of their wealth for the enjoying of the Gospel c. They would have a cheap Gospel but will rather part with Christ and the Gospel than with these earthly things Like the Gadarens who had rather part with Christ than with their Swine Like Esau who for a mess of pottage sold his birthright So long as they may enjoy Christ and the Gospell together with their worldly profits pleasures outward peace liberty c. they are willing to enjoy them and are forward in professing Christ and the Gospel but if it come once to forsaking of wealth pleasures friends life c. then they draw back and will rather lose Christ and the Gospel then the things that are dear to them in this World No true love in such either to Christ or to the Gospell for then they would forsake all that is in the World for love of these Vse 2 Use 2. Labour for this true love to Christ and the Gospell which may make us willing and content to forsake and part with things most dear to us in the World for the Profession of Christ and of the Gospell and rather then to forsake and part with these Then shall we have true comfort by profession of Christ and the Gospel To this end Pray unto God to work in us this true love to Christ and to his Word and Gospel that we may highly esteem and prefer these above all things in this World that are most dear to us remembring that Matth. 10. 37. He that loveth Father or Mother c. more then me is not worthy of me Observ 3 Observ 3. In that our Saviour joyneth himself and the Gospel together Hence gather that it is all one in effect to do or suffer any thing for Christ's sake and to do or suffer it for the Gospells sake Therefore our Saviour joyns himself and the Gospell in setting down the grounds and causes that should move Christians to forsake or suffer loss of things dear to them in this World So before chap. 8. ver 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Reason Reas There is a mutual relation and near affinity betwixt Christ and the Gospel For 1. Christ is the Author of the Doctrine of the Gospell as also the first publisher and revealer of this Doctrine from the bosome of his Father Joh. 1. 17 18. 2. He is also the chief and principal matter of the Gospel 1 Cor. 1. 23. We Preach Christ Crucified c. So that in these respects it is truely called the Doctrine of Christ Vse Use This should encourage us to be ready and willing to do or suffer any thing which God shall call us to for profession of the Gospell of Christ and in defence of the truth thereof as the Apostles Martyrs and other faithfull Christians have done forasmuch as in doing or suffering any thing for the Gospell we do and suffer it for Christ himself whose Word and Doctrine it is and he will reward us for it Look what we would be willing to do or suffer for Christ's sake if he were now on earth the same be willing to do and suffer in defence and maintainance of the Word and Doctrine of Christ Mark 10. 30. But he shall receive an hundredfold c. Dec. 28. 1628. NOw followeth the generality of the persons to whom this promise of reward is made by our Saviour viz. To all and every one that hath forsaken any thing that is dear to him in this World There is no man that hath left house c. but he shall receive c. Observ Observ That God is no respecter of persons in rewarding the good works and obedience of his Saints and servants but he rewardeth all and every one that doth conscionably perform any good work in way of obedience to his will Our Saviour here promiseth a reward to every one that hath in obedience to his will and command forsaken any thing in this World that is dear unto him c. So Mark 8. 35. Whosoever
of these words of the Disciples being astonished with admiration or wondring at Christ's alacrity and sorwardness in going before them to Jerusalem the place of his suffering but we may take both the words to be used by the Evangelist to signify one and the same thing viz. the great fear with which they were amazed or astonished at this time when they followed Christ in the way Quest Quest What was the cause of this fear in them Answ Answ Most likely that the cause was the great perill and danger which they conceived both their Master Christ and themselves also to be in by going up to Jerusalem For 1. They knew that our Saviour had most malicious enemies there which sought his life as may appear Joh. 11. 8. where they disswade him from going into Judaea and so to Jerusalem because the Jews had formerly sought to stone him there 2. They had before heard our Saviour foretell them of his suffering death at Jerusalem Matth. 16. 21. Now although they did not as yet thorowly conceive that prediction of Christ yet they did so far believe his words to be true that hereupon they began now to be stricken with great fear lest his life and their own too should be brought into great danger at Jerusalem whither they were now going At least they feared that some great troubles and distresses were like to come upon them in case that Christ their Master should be put to death as he had foretold them Observ 1 Observ 1. It is a natural Infirmity even in the Saints of God that they are apt to be too timerous and fearful of the cross and of outward troubles and dangers and especially when their lives are indangered Christ's Disciples conceiving now that great troubles and dangers were like to come upon them at Jerusalem whither they were going do begin to be astonished with fear notwithstanding that Christ was with them and did go before them in the way This shews how timerous and fearful even the Saints of God are of troubles and dangers like to come upon them So Matth. 8. 26. when they were in danger of drowning in the water being in the Ship with him in a great tempest they were stricken with great fear Joh. 21. 18. Our Saviour tells Peter that when he should be led forth to execution he should be unwilling to go and to suffer death which is to be understood of his natural will in regard of the infirmity of his flesh which should make him fearful and unwilling to suffer such a violent death as he should be put unto This fear caused all the Disciples to forsake Christ and to fly when he was apprehended Matth. 26. 56. and made Peter follow a far off This also was the cause of Peters denial of him afterward Matth. 26. 41. The Spirit is ready but the flesh is weak This natural weakness of the flesh in fearing outward troubles and dangers and especially death some of the Martyrs did feel at the first and for a time though afterward the Lord strengthened them to overcome it Vse 1 Use 1. See the cause and reason why even the Saints of God themselves as well as others do by nature abhor and shun afflictions and death and are very loath and unwilling to undergo and suffer them It is because they do naturally fear such troubles and dangers through the infirmity and weakness of their flesh and corrupt nature and this fear maketh them so much to shun that which they fear and to be so loath to suffer it Vse 2 Use 2. To comfort weak Christians at such time as they do feel in themselves such timerousness and fearfullness of suffering troubles and of going through dangers and death it self It is no otherwise with them then it hath bin and is with the best Saints of God so far forth as they are in part unregenerate and so have flesh as well as Spirit in them c. If Christ's Disciples having him with them yet were so fearfull c. Vse 3 Use 3. See what need for the best Christians to labour and strive against this natural weakness in themselves viz. this timerousness and fear of the cross and outward troubles and dangers and especially against fear of death c. What need to pray to God to strengthen them and to use all means to resist and overcome this naturall timerousnesse labouring for Faith in Gods mercy and protection the onely remedy c. Observ 2 Observ 2. Though they were amazed with fear yet for all that they follow Christ in the way to Jerusalem which shews that they did not give way to their timerousness but resisted it offering violence to themselves rather then they would forsake Christ or refuse to go with him to suffer which teacheth us that we are not to give way to our natural infirmity and timerousness in times of trouble and danger but we must labour so to resist and overcome it that it may not hinder us in obtaining Christ by following him and taking up our Cross Peter followed though it were far off when Christ was apprehended We must here deny our selves that we may take up our Cross and follow Christ as it is Matth. 16. We must câ—ucify our flesh and corrupt nature offering violence to our selves that we may obey and follow Christ in suffering the Cross and Afflictions yea death it self when we shall be called to it Thus did some of the Maâ—tyrs when feeling themselves fearful of death at first they did not give way to this timerousness but resisted it and laboured to overcome it by faith So must we in like case the rather because this is the difference between the fear of the wicked and the fear of Gods children in time of trouble and danger The wicked give way to their fear so as to be overcome of it but the Saints of God do not so but resist it by all means labouring by faith and prayer to vanquish it in themselves c. Mark 10. 32. And he took again the Twelve and began to tell them c. Mar. 15. 1628. NOw follow the persons to whom he foretold his Passion and Resurrection His twelve Disciples or Apostles together with the manner and circumstances of his foretelling these unto them 1. He took them apart as is more plainly expressed Matth. 20. 17. 2. He did this again notwithstanding that he had before foretold them these things in private as we heard before chap. 8. 31. and chap. 9. 31. yet now again the third time he doth take them aside to foretell them of the same things Quest 1 Of the first Quest 1. Why did he foretell these things to his Twelve Disciples or Apostles in private Answ Answ 1. Because they were his most familiar friends and nearest unto him and about him and therefore fittest to be made acquainted with such secrets and private matters as these were at this time Joh. 15. 15. I have called you friends for all things that I
and negligent in hearkening to the Word and Doctrine of Christ delivered by himself or by his Ministers yea the best are dull of hearing as the Apostle sayes of the Hebrews Chap. 5. 11. that is hard to conceive and understand the Word and Doctrine of Christ as the Disciples were at this time as appeareth Luke 18. 34. And therefore the best have need to be quickned and stirred up by all means to attend diligently to the Word and Doctrine of Christ whensoever it is taught and delivered to them by his Ministers c. Thus our Saviour here doth stir up the attention of his Disciples by this word Behold c. Of the second The matter it self which he foretelleth to his Disciples Which is two-fold 1. His Passion or Sufferings at Hierusalem 2. His Resurrection c. Of the first three things are set down or mentioned by our Saviour 1. The place where he was to suffer viz. Hierusalem together with their going or journeying thither at this time We go up to Hierusalem 2. The Person who was to suffer which was himself whom he calleth the Sonne of Man 3. The Passion it self or things which he was to suffer which he mentioneth particularly and they may be referred to three heads 1. That which he was to suffer at the hands of Judas the Traytor he was by him to be delivered or to be betrayed unto the chief Priests and Scribes 2. That which he was to suffer at the hands of the chief Priests and Scribes viz. two things especially 1. He should by them be condemned to death 2. He should by them be delivered to the Gentiles that is to Pilate and the Roman Souldiers 3. Those things which he was to suffer at the hands of the Gentiles that is of Pilaete and the Roman Souldiers Which are of two sorts 1. Those things which he should suffer before his death viz. sundry great indignities and shameful abuses They shall mock him scourge him and spit upon him 2. Death it self unto which he should be put by them They shall kill him And then is added his resurrection c. But first to speak of the Prediction of his Passion Touching the Causes or Reasons moving our Saviour to foretel his Disciples of his suffering before-hand see before Chap. 8. Verse 31. The Instructions also to be gathered from hence Vide ibidem Vide etiam Stellam in Luc. 18. v. 31. Mark 10. 33. 34. And the Sonne of man shall be delivered unto the chief Priests and unto the Mar. 29. 1629. Scribes and they shall condemn him to death c. IT followeth To speak of the particulars which he mentioneth in foretelling his Passion And first of the place Hierusalem The chief City of Judea whither he and his Disciples were now going and in the way thither and that to this very end that his sufferings might there be fulfilled very shortly Therefore he now mentions the place to them particularly as he had done also before Matth. 16. 21. together with their present journey or going thither thereby to shew them the certainty of the matter and that the time also was near they being now in their way going thither and that for this end to suffer there And all this the better to prepare and to arm them before-hand against the time when his sufferings should indeed be fulfilled there Observ 1 Observ 1. How far our Saviour was humbled for us in that he did not only suffer the shamefull death of the Crosse for us but also in such an open publike and conspicuous place as Hierusalem in open view of the World Vse Use To make us willing and content to suffer any shame for him though in open and publike view of Men. So did the Apostles and Martyrs Now followeth the second thing The Person who was to suffer Himself whom he calleth the Son of man Of which title see before Chap. 8. 31. Then he telleth of the sufferings themselves And first of that he was to suffer at the hands of Judas the Traytor This is implyed when he tells them That he should be delivered or betrayed for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be translated as Matth. 20. 18. unto the chief Priests and to the Scribes This was to be done by Judas Iscariot one of Christ's own Apostles whom he chose to that special Office and Function But our Saviour as it seems did not at this time particularly name Judas unto them or tell them who should betray him but conceals this till afterward viz. till the time f his eating his last Supper with them which was but the very night before he was betrayed And then at that Supper he took occasion as the Evangelists do shew to discover the Trayâ—or more plainly to them See Joh. 13. Unto the chief Priests and Scribes Vide supra Cap. 8. Ver. 31. There were three sorts of Priests in time of the Law 1. The High Priest as Aaron and those that succeeded him in that Office 2. The Chief Priests which were next in degree to the High-Priest who were called Chief Priests as is most probable because they were the chief and principal of their own Order for 1 Chron. 24. we read of 24 several Orders of Ranks of the Priests instituted by David and these continued thus distinguished till our Saviour's time and afterward as Josephus testifieth Now it is most likely that the chief of every one of those Orders were called the Chief Priests and these are they also as it seems probable who are called in Scripture Priests of the second Order as 2 King 23. 4. Vide Scalig. Canon Isagog 3. The common sort of Priests which were of the lowest Rank or Degree being compared with the High Priest and with the chief Priests Here then we are to understand the second sort of Priests yet so as we are also to include the High Priest which was at this time Caiphas who joyned with the other chief Priests in conspiring against Christ and in covenanting with Judas to betray him unto them Matth. 26. 3. compared with the 14 Verse And to the Scribes These were another sorâ— of Ecclesiasâ—ical Officers amongst the Jews in our Saviour's time viz. such as were called and appointed to be publike Readers and Expounders of the Law of Moses in their Synagogues whence they are sometimes called Lawyers in the New Testament c. as hath been before often shewed See upon Chap. 1. 22. Chap. 2. 6. and Chap. 7. 1. These also were in the number of those wicked enemies of Christ to whom he was betrayed by Judas and with these chief Priests and Scribes the Pharisees also together with the Elders of the people joyned then selves against Christ as may appear Matth. 26. 3. and Joh. 18. 3. Observ 1 Observ 1. See what every true Christian who is a follower of Christ may look for in this World viz. to be falsly and treacherously dealt withall by others yea by such as are near
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
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
our Saviour drew to his death the more diligent and frequent was he in Preaching Now followeth the second occasion His being hungry by the way as he was going back from Bethany to Jerusalem Now some think that this was not a true natural hunger but rather feined or voluntarily assumed by our Saviour to the end he might from thence take occasion to seek fruit from the Fig-tree and finding none to curse it But we are rather to think that it was a true and natural hunger because the Evangelists do plainly affirm that he was hungry and not that he feigned himself hungry or made shew of hunger or voluntarily take on him this hunger without any natural or ordinary cause foregoing Now we are not to depart from the proper and usual sense and signification of the words of Scripture when there is no just or urgent cause so to do Therefore seeing the word hunger doth properly and usually signify a true and natural hunger we are so to take it in this place Quest Quest How came it to pass that our Saviour was hungry in the morning of the day Answ Answ 1. It is most probable that he being much imployed the day before partly in his journey or riding to Jerusalem and partly in the labour of teaching in the Temple had little time that day to eat much if any thing at all 1. It is likely that he now came forth early in the morning from Bethany and so was fasting as yet so that he might well be hungry Observ Observ The truth of Christs humane nature in that his body was subject to such natural infirmities as ours are subject to as to suffer hunger thirst weariness c. But of this in part before ver 11. Joh. 4. 7. He was weary and thirsty in his journey Matth. 4. After he had fasted fourty dayes and fourty nights he felt hunger Joh. 19. 28. Being upon the Cross he thirsted He took upon him not onely the substance of our nature that is a true humane Soul and body but also the infirmities of our nature while he was on earth in state of humiliation viz. such as are meerly natural and not sinfull Hebr. 4. 15. In all things tempted as we are yet without sin And Hebr. 2. 14. He took part of flesh and bloud Vse 1 Use 1. To confute those Hereticks which deny or oppose the truth of Christs humane nature c. Use 2 Use 2. See by this how far Christ Jesus the Son of God abased himself for us and our Salvation not onely to take our nature upon him but also the infirmities of our nature as to suffer natural hunger thirst weariness pain of body grief of mind c. In a word so made like us in all things except sin c. The greatest humility and abasement that ever was set forth by the Apostle Phil. 2. 6 7. as a singular and most eminent pattern of humility for us to follow which must therefore move every one of us to labour that the same mind may be in us which was in Christ that is an humble and lowly mind and heart abased in ourselves before God and submitting our selves in all humility towards our Brethren carrying our selves humbly towards them abasing our selves to any the meanest Office of love for the good of others Gal. 5. 13. By love serve one another Not to carry our selves so proudly and disdainfully towards our Brethren as many do but in all humble manner as becommeth us Matth. 11. Learn of me saith our Saviour for I am lowly c. And 1 Pet. 5. 5. All of you be subject one to another and be cloathed with humility for God resisteth the proud c. Vse 3 Use 3. To comfort us in such infirmities and miseries as our nature is subject to as bodily hunger thirst weariness pain of body grief of mind c. when we feel these then to remember that Christ Jesus our Saviour in time of his humiliation on earth felt and had experience of the same and that to this end that he might be the more ready and willing to help and comfort us and to shew pitty on us being pressed with such infirmities c. as Hebr. 2. 17. In all things it behoved him to be made like his brethren that he might be a mercifull High-Priest c. A man that comes to comfort his friend in sickness if himself have had experience of the same grief is so much the more willing and fit to comfort his friend c. So here c. This therefore serves to strengthen our Faith in the mercy of Christ Jesus our Saviour assuring us that he being now in heaven at Gods right hand and so free from all infirmities yet because he had heretofore experience of our natural infirmities and miseries in time of his humiliation on earth therefore he cannot but be the more pittifull towards us c. Use 4 Use 4. A ground of patience also to us willingly and contentedly to bear such infirmities and afflictions when God calls us to it as to suffer hunger thirst pain weariness c. Seeing Christ suffered these before us Now followeth the third occasion of our Saviours cursing the Fig-tree viz. his espying of the tree afar off having leaves upon it It is likely that although our Saviour espyed the Fig-tree as he went by the way as Matth. 21. 19. yet that the Fig-tree grew somewhat out of the way which led from Bethany to Jerusalem because it is said He saw it afar off yet was it not so far off but that he could see and discern it and the leaves upon it as he went by the way Now followeth the motive or impulsive cause moving our Saviour to curse this Fig-tree viz. his going to seek fruit upon it and finding none but leaves onely He came if haply he might find c. where also is added the reason why he found no fruit because the time for Figs was not yet The end of his going to seek fruit on it was 1. To refresh himself in his hunger if there had bin any fruit upon it 2. That finding none upon it he might hence take occasion to shew his Divine power in cursing the tree and causing it suddenly to wither and dry up by the roots Quest Quest Did not our Saviour know before he went to the Tree that there was no fruit c Answ Answ Yes He could not be ignorant hereof as he was God for so he knew all things as Peter truly acknowledged Joh. 21. 17. but as man or according to his humane nature simply considered he might be ignorant hereof and that without sin for seeing the tree afar off he discerned it to have leaves but could not as he was man with bodily eyes discern whether it had any fruit or no upon it Quest It followeth For the time of Figs was not yet Quest Why then did our Saviour seek fruit upon it and curse it for bearing none Answ Answ 1. Some
evil but rather to do well Thus they are like close thieves hiding themselves in dens and holes of the earth that they be not seen Saul in sparing Agag and the best of the spoil would be thought to do well 1 Sam. 15. And Judas hid his covetousness under the cloak of charity to the poor Joh. 12. 4. The Pharisees hid many gross sins under pretence and shew of Religion Matth. 23. 14. they devoured Widdows houses under colour of long Prayers 2 Cor. 11. 13. the false Apostles transformed themselves into the Apostles of Christ in shew and appearance Use 1 Use 1. See what a shameful thing sin is in that even the wicked and hypocrites themselves who are willing to commit sin and live in it yet are not willing to have their sins known but seek to hide them under fair colours and pretences These pretences the Apostle calleth the hidden things of shame or the secret lurking corners of dishonesty 2 Cor. 4. 2. turpitudinis latebras as Beza translateth it Vse 2 Use 2. Take heed of this gross hypocrisy in seeking to hide our selves and unlawful practises under colourable excuses and pretences especially under pretence of Religion It is the property of gross hypocrites and wicked men thus to do But these excuses and pretences are no other but dens and lurking holes in which men seek to hide themselves when they do evill which howsoever they may for a time hide and cover them from the eyes of men yet not from the eyes of God but he will hereafter pluck them out of these dens and bring them to open shame and punishment before men and Angels if they repent not See 1 Cor. 4. 5. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him for they Febr. 14. 1629. feared him because all the people was astonished at his Doctrine And when Even was come he went out of the City VVE have heard before in the three former Verses our Saviour's special and extraordinary sact in purging the Temple at Hierusalem from abuses by casting out thence the buyers sellers and money-changers c. Now the Evangelist mentioneth certain Consequents or Events which thereupon followed The Consequents are two 1. The malicious practice of the Scribes and chief Priests against our Saviour seeking hereupon to destroy him where also is set down the cause moving them thereunto for that they feared him together with the ground of that fear because all the people were astonished at his Doctrine Verse 18. 2. His departute out of the City an Even-tide Verse 19. First to open the meaning of the words The Scribes and chief Priests Who these were see before Chap. 10. Verse 33. Heard it When they heard what he had done in casting out the buyers and sellers c. And also that sharp reproof with which he reproved them for profaning the Temple Verse 17. which Reproof touched them also very nearly viz. the Scribes and chief Priests who were publick Officers and Ministers of the Temple forasmuch as they did wink at those abuses in the Temple yea allowed and maintained them because they were gainful to them as well as to the buyers and sellers c. as we have heard before Therefore not enduring this plain and sharp reproof they were so incensed against him that out of their wrath and malice they sought how to destroy him that is they used diligence to enquire and find out the best way and means how to put him to death most securely and safely so as the common people being much addicted to him might not be moved to any tumult or insurrection against them for the same That this is the meaning appears by that which followeth where it is said They feared him in regard of the people being astonished at his Doctrine And Luke 19. ult it is said they could not find what they might do to him that is how they might safely and without danger of tumult or insurrection in the common people make away with him because the people were so attentive to him c. For they feared him Not so much in respect of any hurt which they thought he could do unto them of himself for although he had shewed his power by Miracles yet they did not believe it as in respect of that power and authority which he had with the common people who favouring him and being much addicted to him for the excellency of his Doctrine and innocency of his life they feared lest if they should in open manner seek to put him to death the people should make insurrection against them for so doing as Mar. 14. 2. and Chap. 12. 12. That this was the ground of their fear may appear by the words following So in these words is rendred a reason not so much of their desire to put him to death as of their diligent enquiry about the manner and means of doing it Because all the people That is the common sort of people Were astonished at his Doctrine That is were moved with fear and reverence and with admiration at the excellent matter and manner of his teaching The Reason whereof is alledged Matth. 7. 29. Because he taught them as one having authority and not as the Scribes In the words thus explained consider Five things 1. The persons which sought to destroy or put to death our Saviour The Scribes and chief Priests 2. The occasion moving them hereunto The hearing what he had done in casting out the buyers and sellers c. As also that sharp reproof directed against those profaners of the Temple and consequently against themselves for tolerating and allowing such abuses there 3. Their malicious practice against our Saviour They sought how to destroy him 4. The cause or reason why they did so because they feared him 5. Lastly the ground of that their fear Because all the people were astonished at his Doctrine Of the first The persons The Scribes ond chief Priests Observ 1 Observ 1. Such as by their places and callings in the Church ought to be the greatest friends and favourers of Christ and of his doctrine are oftentimes the greatest enemies of the same and so do shew themselves See before Chap. 8. Verse 31. Observ 2 Observ 2. Such as ought to be most forward in seeking reformation of abuses and corruptions in the Church are oftentimes the greatest enemies and hinderers of such reformation and of such as seek it These chief Priests and Scribes who should have been most forward to reform the abuses of buying and selling Sacrifices in the Temple were so far from this that they oppose and persecute our Saviour Christ yea seek his death because he reproved and opposed those abuses In the Prophet Jeremiah's time the Church of the Jews was full of corruptions But those who should have been most forward to reform them as the King himself and the Princes and Priests these did most oppose and hinder this reformation when it was
hatred and enmity of the wicked against the Saints and Servants of God being such as nothing will satisfie but the death and destruction of those whom they hate therefore they seek to destroy and root them out from the Earth if they can by any means Such was the malice and enmity of these wicked Scribes and chief Priests against our Saviour And such hath been the deadly malice of wicked men against the Saints of God in all Ages Such was Cain's hatred against Abel Esau's against Jacob. Saul's against David The malice of Herodias against John Mark 6. 16. Psal 83. 4. Come let us cut them off from being a Nation c. Reas 1 Reason 1. They hate the Saints of God even for their Religion and Piety which of all other is the greatest and most deadly enmity 1 Joh. 3. 12. Cain slew his brother because his own works were evill and his brothers righteous Reas 2 Reas 2. The Saints of God are commanded not only to separate from wicked men in life and practice but to reprove their sins Ephes 5. 11. Have no fellowship with the unfruitful works of darkness but reprove them rather Now this they cannot but do And therefore the wicked bear such deadly hatred against them seeking to destroy and root them out from the earth Reas 3 Reas 3. The Devill stirs them up to this hatred who is a murderer c. Use 1 Use 1. See what cause for us to pray unto God to curb and restrain the malice and power of wicked men that they may not be able to do that hurt and mischief they desire to do to the true Saints and Servants of God That they may not have their will in destroying and rooting such out of the Earth Especially we had need thus to pray in these evil and dangerous times in which the true Church hath so many and deadly enemies Use 2 Vse 2. See the power and goodness of God manifested in restraining the deadly hatred of the wicked and in the continual protection of his Church and faithful Servants against the malice of such wicked ones who otherwise would soon destroy and root out God's Church and people from the face of the earth But God doth put his hook into their noses and his bridle in their lips as he did to Sennacherib 2 King 19. 28. For this we are to bless God and be truly thankful Vide suprà Chap. 3. 6. and Chap. 6. 19. Observ 2 Observ 2. In that they sought means how they might put him to death c. See the diligence earnestness and forwardness of wicked men to practise sin In that they do not only commit sin but diligently seek and enquire after the means how to compasse their wicked desires Matth. 26. 16. Judas sought opportunity to betray him Mich. 2. 1. They devise iniquity upon their beds when the morning is light they practise it Esay 59. 7. Their feet run to evill and they make haste to shed innocent blood their thoughts are thoughts of iniquity c. Prov. 4. 16. They sleep not except they have done mischief c. yea they will take great pains to practise sin Matth. 23. 15. Use 1 Vse 1. See the folly and madness of all wicked men being so diligent and forward in practise of that which will be their destruction For sin being finished brings forth death Jam. 1. 15. So they study and devise yea take pains to go to Hell and to damn their own Souls Therefore wicked men are justly called Fools in Scripture as in the Proverbs of Solomon often Vse 2 Use 2. Teacheth us to be much more diligent industrious and forward to do well to glorifie God by obedience and by practice of all holy duties and to work out our own salvation with fear and trembling Phil. 2. 2 Pet. 1. 10. Give all dilgence to make your Calling and Election sure c. If the wicked be so diligent in seeking c. much more should we diligently enquire and seek how to glorifie God and do good in our places and Callings Prov. 14. 22. Observ 3 Observ 3. The wicked are very wise and politick in the practise of sin and in compassing their wicked desires See before chap. 3. ver 6. Observ 4 Observ 4. In that one cause why these Scribes and chief Priests sought to destroy our Saviour was because they heard that he went about to reform those abuses of buying and selling in the Temple which they allowed and maintained see by this what all such may look for who have a Calling and do go about to reform abuses and corruptions in the Church viz. to stir up the hatred and enmity of wicked men against themselves Thus it hath bin in all ages with such as have sought reformation of the Church They have bin hated and persecuted by wicked men for so doing this is the reward they have had As we may see in the examples of Elias Jeremy John Baptist our Saviour Christ himself c. So in the ages since Christ those who have sought reformation of the Church as Athanasius Chrysostome John Hus Luther c. have bin hated and persecuted by wicked men So in these times such as have a Calling to reform abuses in the Church as Christian Magistrates and Ministers c. if they will seriously set themselves to this work must look for opposition at the hands of wicked men and prepared for it yea to be hated and persecuted by such for going about to reform abuses and disorders reigning in the Church For wicked men being the chief Authors and maintainers of abuses the very name of Reformation is odious to them and so they cannot but hate and oppose such as do labour and seek for Reformation Use 1 Use 1. Such as have a Calling to reform abuses in the Church to prepare and arm themselves against hatred and persecution of wicked men Pray for courage and constancy c. Use 2 Vse 2. Comfort to such as meet with hatred and opposition from wicked men for seeking Reformation of abuses c. so far forth as they sincerely seek it c. Mark 11. 18. For they feared him because all the people was astonished at his Doctrine Febr. 28. 1629. OF the fourth The cause or reason why these Scribes and chief Priests sought by all secret means to destroy our Saviour Because they feared him viz. in respect of the favour of the people to him They were afraid that if they should openly put him to death the common people being addicted to him would move sedition or make some Insurrection against them See before in opening the meaning So this was a slavish fear of hurt or danger which might come upon them by means of our Saviour if the people should for his sake move sedition Observ 1 Observ 1. Wicked men are apt to be timerous and fearful upon all occasions especially when they are to practise sin Psal 14. 5. Job 24. 15 16 17. yea if there be but
And â—his shews he did well observe and took special notice of the words of Christ Observ Observ The diligence of Peter in observing the words of Christ's cursing the Fig-tree and so readily remembring them now c. And this was the manner of the Disciples especially of Peter to be diligent observers of the words and actions of Christ c. Matth. 26. ult Peter remembred c. Luke 24. 32. This may teach us the like diligence in observing the words of Christ set down in Scripture and the doctrine taught by his Ministerâ— that so we may call it to mind afterward and make use c. We must not be forgetfull hearers of the Word of Christ as many are c. Jam. 1. 23. but diligent observers of what is taught Luke 2. 19. Act. 16. 14. See Heb. 2. 1. 2 Tim 2. 7. Here followeth the manner of Peter's speaking to our Saviour 1. Reverently calling him Master But I will not insist on this 2. By way of Admiration at the sudden and miraculous withering of the Fig-Tree This is implyed by the word Behold Observ Observ It is good for us to be moved with admiration at the great and extraordinary works of God which we see or take notice of at any time The Disciples of Christ used to admire and wonder at the Miracles of Christ when they saw them so also did the common people oftentimes yea to be astonished at them as we read in the Evangelists And though all that admired his Miracles did not profit by them yet this admiration and astonishment was not evil but good in it self And therefore it did sometimes make way to further profiting by the Miracles of Christ stirring up those who were thus astonished to glorifie God and to believe in Christ So before Chap. 2. 12. when the people saw the Miracle of healing him that had the Palsie they were amazed and glorified God This shews that it is a good thing in it self to be moved with admiration at the great and extraordinary works of God when we see them wrought or hear of them or any way take notice of them Only we must take heed we do not rest in this alone that we can be affected with admiration of Gods great works for so are many hypocrites but withall labour to make a holy use of such works of God being moved by them to believe his Word and Promises to fear and serve him by obedience to glorifie his Name to make conscience of sin c. Use Use For Reproof of such as lightly passe over the great and extraordinary works of God and are not moved with any astonishment or admiration at the greatness and excellency of them much less do they make any holy or religious use of them A â—ign of great profaness and hardness of heart The sin of those Epicures Esay 5. 12. who rise early to follow drunkenness c. and give themselves to musick and feasting but they regard not the work of the Lord nor consider the operation of his hands Now followeth the matter it self with which Peter acquainted our Saviour viz. the sudden and miraculous drying up of the fig-tree by the roots upon his cursing of it The fig-tree which thou cursedst c. Observ In that Peter and the other Disciples being as yet ignorant and unresolved about the cause or reason of this Miracle and about the purpose and meaning of our Saviour in working the same do go to Christ their Master and acquaint him with the matter thereby to give him occasion further to teach and instruct them in that which they doubted of hence gather what we are to do when we feel ignorance or doubtings and when we are to seek and unresolved in any matter which concerneth us nearly to know especially in matters of Religion which concern Gods glory and our spiritual edification We must seek to Christ Jesus our Lord and Master who is the great and principal Prophet and Teacher of the Church for instruction and resolution Thus did his Disciples when he lived on earth with them when they were ignorant or doubtful in any matter they propounded their doubts to him asked counsel and sought further instruction from him So ought we now to seek to Christ being in Heaven for instruction and resolution in those things which we are ignorant or doubtful in propounding our doubts to him c. Matth. 17. 5. Quest Quest How are we to do this seeing he is now so far distant in place from us c Answ Answ 1. We are to seek to his Word by diligent reading meditation and study of it Joh. 5. 39. Search the Scriptures c. for they testifie of me Make the Word of God our Counsellor as David Psal 119. 24. The Prophets and Apostles knew the Mind of Christ 2. Seek to the faithful Ministers of Christ for instruction and resolution in our doubts c. Attend upon their publick Ministery and seek to them in private also upon all occasions c. Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law of God at his mouth 3. Seek to Christ by prayer for his Spirit to enlighten our minds and to teach us in those things which we are ignorant or doubtful in He only hath the Key of David who openeth and no man shutteth c. Rev. 3. 7. Thus are we to go and seek to Christ for instruction and resolution in those things which we are ignorant or doubtfull in and this is the best and onely way to attain to knowledg and resolution in our doubts Vse Vse See the cause of so much ignorance in many amongst us and of such grosse errours in judgment and practice It is because they use not the means for further knowledg and instruction in those things wherein they are yet ignorant doubtful or unresolved They seek not to Christ by consulting with his Word and Ministers nor by daily and earnest prayer Some are ashamed to bewray their ignorance in coming to ask counsel or to seek instruction from their Pastors and Ministers in private And so being ignorant they remain ignorant still Others think they have knowledg enough already and are able to resolve themselves c. When alas they are full of ignorance and errours both in judgment and practice And one main cause thereof is their carelesness in seeking to those upon whom they should depend for instruction and resolution in their doubts and cases of conscience which they are ignorant or unresolved in Others can find no time to seek to Christ that is to his Word and Ministers for instruction and resolution in their doubts c. they are so taken up with following the world or with running after carnal delights and pleasures that they have no leisure to study the Scriptures or to repair and seek to their Pastors and Teachers in private for instruction c. They can find time for all other matters for â—â—atters of far less
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
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