stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
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
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scripture◠and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Disease◠and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
and saving Grace labour for saving Faith and Repentance there is a kind of counterfeit faith and Repentance very like unto true saving Faith and Repentance and yet is not so take heed of resting in such a Faith or in such Repentance yea take heed of resting in any common gift or grace that may be in an Hypocrite or Reprobate but strive to go beyond the most formal Hypocrite and to have more Grace in thee then can be in such a one strive to be not almost but altogether a good Christian he that is but half a Christian lives most miserably for he neither enjoyes God nor the World not God because he hath not Grace enough to make him his own not the World because he hath some taste of Grace enough to shew him his own misery and the vanity of Worldly things So the sound Christian hath his Heaven above the carnal Worldling here below the half-Christian no where If therefore thou wouldst be truly happy never rest till thou know thy self to be a through Christian Use 2 Use 2. Seeing bad hearers may go so far as we have heard in many properties of good hearers and yet be still unprofitable see what to judge of those that come short of these temporary hearerâ— as many do Some will scarse take pains to hear the Word at least there is no care in them to hear it duely and diligently Others hear it without understanding being so blind and ignorant that they conceive little or nothing of the Doctrines that are delivered and these come short not onely of this second sort but even of the first sort of unprofitable hearers who have some understanding in the Word Others again and those very many though they hear and understand the Word yet are not affected in heart with any love or desire to it nor with any joy or delight in it What should we think of these Is it likely that any of these should be good hearers seeing they come short of those that are bad and unprofitable Hearers We cannot so think If many that hear the Word profit not how should they profit who hear it not If many that understand it are never the better how should they be the better that understand it not If many that are affected in heart to love and rejoyce in it c. yet reap no sound fruit how should they reap fruit whose hearts are little or nothing moved with it who relish no sweetness in the Word who have no joy or delight in it but it is rather a thing tedious and wearisome to hear it c. Therefore take heed of comming short of these temporary and Hypocritical hearers take heed we come not short of those that are like to come short of Heaven if they go no farther than yet they are gone in Christianity Vse 3 Use 3. This must further teach and move us not to rest in those good things which may be found in these temporary hearers of the Word stay not where they do but see that we go further and out-strip them if we mean to approve our selves to be good hearers and such to whom the Word may be the savour of life unto life Think it not enough that we be hearers of the Word nor that we understand it in our minds nay think it not sufficient that we can be affected in heart with some kind of desire and love to the Doctrine and with some kind of delight and joy in it for thus far these temporaries go who yet are but Hypocrites Labour therefore to go a step and degree further not onely to have some love to the Word and some joy and delight in it when it is Preached but to be affected with true and sincere love to it and with sound joy in it Quest. Quest How to know true and sincere affections to the Word as true love joy c. and to discern them from hypocritical and counterfeit Answ Answ To this end we must observe and take notice of some differences between them 1. They differ in the root from whence they spring for true and sincere love to the Word and joy in it spring from true and saving faith that is from a lively and effectual apprehension and application of the Promises of salvation made in the Word Act. 16. 34. whereas the counterfeit love and joy of hypocrites springeth onely from a false temporary faith which is only a vain presumption of Gods mercy in Christ or a sleight and groundless perswasion That the Promises of salvation belong to a man without any true and effectual application of them 2. They differ in the motive or cause moving them to love and rejoyce in the Word That which moveth the sound Christian and good hearer to love and rejoyce in it is the excellency holiness and goodnesse of the Word in it self but that which moveth the hypocrite and temporary hearer to love and rejoyce in it is some sinister and by-respect as our curiosity and desire of hearing some new things not heard before or else some partial affection to the preachers Person or to his Gifts Learning Eloquence c. This was Augustine's delight before his Conversion in the Sermons of Ambrose more for the eloquence of the speaker then for the matter delivered as himself saith in his Book of Confessions So Ezek. 33. 32. And hence it is that the good hearer loveth and rejoyceth in one part of the Word as well as in another in the precepts and threatenings as well as in the Promises and comforts he loveth the Word nor onely when it promiseth good to him but even when it crosseth and contradicteth his sins and corruptions as Paul Rom. 7. 22. delighted in the Law of God though it restrained his corruption But on the other side the temporary hearer loveth and delighteth in some part of the Word but not in all alike he loves the promises not the threatenings c. He loves the Word so long as it speaketh good to him but if it crosse his corruptions specially his beloved sins he liketh it not as Herod rejoyced in some part of John's doctrine but not in the doctrine of the seventh Commandment which shews that his joy in the Word was not sincere 3. They differ in the quality of these affections In two respects 1. The love and joy which the good hearer hath to and in the Word doth arise in their heart leisurely and by degrees for the most part not all on the sudden Like those Act. 2. 37. who were first pricked in their hearts and humbled at the hearing of the Word and then afterwards filled with joy as appeareth Verse 41. Contrariwise the temporary and hypocritical hearer is sudden and over-hasty in his affections to the Word they spring in him suddenly like Jonas his gourd so it is said here They receive the Word immediately with gladness even upon the first hearing without any due consideration of the ground and reason of their joy without any
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called â—edidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
1222 Cautions concerning it 1223 The heart must be free in it 1224 Children God sometimes makes them a Curse 1114 Should be nurst by the natural Mother 1115 Christians must be like them 723 724 657 673 Christ's Love to them 725 We should pray for them 725 They are naturally tainted with Sin 624 Their Duties to Parents 407 410 They should not curse their Parents 411 They ought to help their Parents 74 416 Christ 1224 1230 He rules the Devils 65 70 Why the Devil professed his Knowledge of him 67 253 Why Christ rebuked the Devill for confessing him 69 The Authour and Subject of the Gospel 3 Efficacy of Ordinances from him 26 Obedience due to him 58 92 110 Why the Devill adored him 253 Faith unites to him 285 God's Love to him 33 586 Christ the chief Teacher 370 417 587 591 713 1033 All ought to hear him 588 His Enemies 163 390 1028 1029 1030 1058 1085 1377 He is true God 4. 24 76 98 His Dignity 7 24 31 599 912 We must forsake all for him 28 58 271 He resembles the Dove 31 The ground of Ged's Love to us 34 Why he was nempted forty dayes 38 39 His Love to us 39 127 467 468 531 636 656 756 782 1311 1332 1335 He is Lord of all the Creatures 42 246 378 He governs the Church 46 47 His Kingdom 47 818 1027 1550 1564 His Power 60 89 245 366 378 497 663 813 815 1247 1649 His Holiness 68 His Mercy 76 100 247 356 384 461 489 496 His spiritual presence 82 He is a spiritual Physitian 89. 115. 147. 276. 279. 463 Why he would not have the People to flock to him 93 How he saw their Faith 97 He takes notice of our Graces 99 He knows the heart 104. 1247 When on Earth he could pardon 106 One end of his coming to convert Sinners 117. 118 Difference between his Disciples and John's 119 He is a spirituall Bride-groom 122 His humune Nature 131 515 580 829 1040 1147 1309 He hath Power over the Sabbath 132 His Miracles 135. 280 His Friends 145 Why he chose Judas among his Apostles 155 He was subject to our Infirmities 160. 1309 We should seek the Knowledge of him 190 His diligence in the Ministry 238. 501. 694 He was subject to humane Passions 241. 356. 474 Why he returned into Galilee 267 Why he asked Who touched him 281 Why he sometimes published and sometimes forbade the publishing of his Miracles 281 He comforts the humbled 284 He is Lord of Life and Death 294 His Humiliation 300. 1370. 1389. 1417. 1409 Why in Prayer he looked upward 365 He is a spiritual Pastor of Souls 369. 1290 What he prayed for in the Mount 372 In him a two-fold Will. 440 Misery of Man without him 457. 1261. 1267 His Humility 496. 656. 797. 798 He is the true Messias 510. 572. 1406. 1409. 1447 He was called of God 510. 661 His fore-knowledge 513. 1057 His Sufferings 513. 516. 518. 520. 521. 601. 602. 788. 799. 932. 1202 1240. 1246. 1253. 1258. 1290. 1303. 1306. 1310. 1323. 1329. 1381. 1485. 1506. 1508 His Resurrection 523 Why he fore-told his Passion 525. 602 We must imitate him 534. 535 His Glory 562. 569. 580. 567. 1408 Those that follow him must suffer 538. 769 His Transfiguration 563. 566. 569 His Divinity 584. 593. 538. 1024 Why his Divinity was not published in the time of his Humiliation 592 His Patience 620. 1451. 1452 His Wisdom 730 812 It was not his Work as Mediator to confer worldly honour 791 Why he came poor into the World 797 Necessity of his Incarnation 798 He dyed not for all 800 How he received Power from God 824 We should pray for his Kingdom 825 His Long-suffering 833 His Incarnation 908 910. 911 Reverence due to him 912 Causes of his Death 923 He is a Corner-stone 934. 935 His Exaltation 937. 1024. 1147. 1658 He was revealed in the Old Testament 959 He exalted not himself 1022 His Glorification 1025. 1026 1410 Many false Christs 1064. 1065 Contempt of him dangerous 1075 1120 His Prophetical Office 1134 He gave Alms. 1217 We must ask Counsel of him 1243 We should entertain him 1247 His Obedience to the Law 1249. 1382 His Sorrow 1251. 1308 1309 His Meekness 1251. 1451. 1452 Why he fore-told the Treason of Judas 1252 How we may be guilty of his Death 1261 All benefits flow from his Death 1269 Why he prayed 1305 His Fear 1398 His Trayer 1317. 1319. 1321. 1324 How could he pray against his Suffering since it was decreed 1321. 1322 Whether his sensitive Will was contrary to the Will of his Reason 1330 A two-fold Will in him ibid. His apprehension by his Enemies seems strange 1369 His Innocence 1398. 1466 Why he made no Answer to the Allegations against him 1402. 1406 How he is the Son of God 1407 What it is to deny him 1424. 1428 His Death 1443. 1492 He is a King 1448 His Work of Redemption 1385 His Humiliation 1468. 1480 He is the true Sin-Offering 1433 He was numbred with Transgressors 1463 It is honourable to bear his Cross 1486 His Love to Mankind 1494. 1530. 1611 His Poverty 1496. 1558 All his Sufferings were ordained by God 1507. 1521 Why he dyed 1542 For whom he dyed ibid. Why Miracles were wrought at his death 1546 How we may honour Christ 1562 Why he rose the third day 1577 His Presence 1605 His Apparition 1613 He is Lord of all men 1652. 1653 Causes of his Ascension 1655. 1656 The ends of his Exaltation 1659. 1660. 1661 How he makes Intercession for us 1659 Why he was baptized 1632 Church Personall succession of its Pastors no certain Mark of its Truth 1396 It may be amongst its Enemies ibid. Christ was not to abide with it on Earth 1191 Christ's care of it 901. 902. 903. 906. 930. 607. 1122. 1192. 1193. 1295 Ministers are Door-keepers of it 1196 It s weighty Affairs should be done carefully 1244 God warns it of troubles 1076 Those that are excluded out of it are odious to God 1103 It is sometimes in great troubles 376. 1121. 1126 God mitigates his Anger against it 1122 God's care of it in time of trouble 1124 It is Catholick in respect of place 1157 The sure estate of it 1170 It is like a House 1188. 1189 On Earth it is in a warfaring Condition 1189 Christ is Lord of it 46. 47. 926. 1190 God is alwayes present with it 976 It is hard to reform it 603. 835. 837 Covetousness dangerous in it 837 Not to be reformed without a Call 840 Rules concerning its Reformation 828. 840 No man should take up an Office in it without a Call 875 God plants Churches 895 It is like a Vineyard 896 God furnisheth it 899 God expects it should be fruitfull 900. 913 How Christ upholds it 935 All Attempts against it are vain 146. 936 It is often tainted with Cōrruptions 600 Gods care of its Reformation 601 It may ordain outward Ceremonies 401 The proper Priviledges
1121. 944 God 's Covenant first made with them 977. 448 Their priviledg 906. 909 They were ignorant of the divinity of Christ 823 The corruptions amongst them in our Saviour 's time 1453. 1456 Ignorance 103. 703. 1549 It is a cause of Errour 128. 786 It is a Judgment of God 195 It is not alwayes cured by the Word 196 It scoffs at good things 192 It is natural to us 385. 485 We should not be ashamed to acknowledg it 420. 645 Wise men are ignorant in spiritual things 491 Christ is able to cure it 499. 809. 850 We should not let others alone in it 730 How to convince the ignorant 931 John Baptist The excellency of his Ministery 879 Journeys They are not to be undertaken without God 's Call 469 Joy When it is sincere 342 Joy of Heaven 1283. 577 Joy at Ordinances 341. 342 Incest 332. 333. Indifferent Indifferent things are lawful 425 In things indifferent we should conform to the Church 184 Infamy It is an effect of Sin 157 Infants Infants in the Church belong to God 's Kingdom 721 They have a right to Baptism 722 Infidelity Fear proceeds from it 248 The danger of it 892 Infirmities 777 Christ is privy to them 1287 It is profitable for Christians to know them 1287 Christ covers the infirmities of his Servants 797 They are in the best 1421 Injuries 925 We should forgive them before we pray 866 Motives to forgive them 867 Forgiving of them is the way to obtain pardon of God 870. 872 How they are offered to Christ. 1254 The Doer of them is more miserable then the Receiver 1262 How we should bear them 1450 Innocence It is not free from false accusation 781 Innocence of Christ 1398 Intentions Good intentions excuse not unlawful actions 528. 837 Intercession Intercession of Christ 1659 Instruction It should be sought 1060. 527. 528 Christ is ready to instruct us 713 Irony Ironical Speeches are lawful 1354 Judas His Hypocrisy 1250 He fell away by degrees 1234 Judge An unjust Judge 1414 Judgment The last Judgment 1371 A day appointed for it 319 Judgment of God differs from the Judgment of Men. 1052 The Devils dread the Day of it 67 Judgments Persecution is a fore-runner of them 1084 Judgments of God are secret 625 God the cause of them 927 God hath many of them 1075 God sends them for Sin 1119 K. Kindred SPiritual Kindred are to be preferred before Natural 179 It is lawful to love them 302 Kingdom Kingdom of Christ 47. 818. 825. 1564 Eternity of Christ 's Kingdom 1027 Kingdom of God is two-fold 191. 1014 Kings They are Servants of Christ. 1194 Knowledg 1019 We should seek it 190 It is the ground of Faith 276. 387 Knowledg of Christ 812 Believers sometimes sin against it 1422 The Devil is an Enemy to the Knowledg of of Christ 329 Difference between the Godly and the Wicked in their sinning against it 1422 Knowledg of God 's Word 191 It is a priviledg 192 L. Laciviousness IT is shewen three wayes 435 Remedies against it 435 Law The judicial Law is in part abrogated 960 What obedience it requires 794 We cannot fulfil it ibid. The duties of the first Table are of greater weight then the duties of the second 996. 997 The duties of the second Table are weighty 999 Duties of moral Obedience are better then Duties of outward Worship 1008 The knowledg of it is a preparation to Faith 1016 Obedience is due to it 735 It brings men to a sight of Sin ibid. Christians should not be ignorant of them ibid. Why Christ mentioned the second Table only 736 Necessity of outward Obedience to it 738 It ought to be preacht 44. 45 Christ conformed to it 1249 Lawful things Lawful things become sometimes sinful 343 Rules concerning them 344 Learning It is not alwayes joyned with the knowledg of Christ 163 Liberality 1559 It is a good Work 747 It is pleasing to God 1219. 1220 Liberty Hereticks teach Doctrines of Liberty 414 Life 1258 The uncertainty of it 961. 1164 It is hard to lay it down for Christ. 542 The danger of preferring it before Christ. 543 It is our Duty to be willing to part with it for Christ 544 The benefit of loosing it for Christ. 545. 546 Christians should be careful of it 1111 We should preferr it before our Goods 1112 Christ is Lord of it 294 Long-suffering Long-suffering of God 350 Long-suffering of Christ 833 Lord's-Supper It is a token of Christ 's Love 1266 Excellency of it ibid. It s outward signs 1267. 1268 Sacramental actions 1269 Administration of it must be joyned with prayer 1270 We must come to it with a remembrance of Christ 's Death 1271 In it Christ is sealed to us ibid. Necessity of it 1273 It must be administred in both kinds ibid. The Recivers must have Faith 1273. 1280 The end of it 1275. 1276 In some sense it may be call'd a Sacrifice 1276 In it our Covenant with God is renewed 1279 Why Christ received it 1282 It should be administred with Thanksgiving 1284 Lots Abuse of them 1500 Love A visit is an expression of it 176 The wicked sometimes love God 's Servants 339 Love of Christ 531. 636. 656. 756. 782. 1311. 1332. 1575. 1576. 1600 Love of God 585. 1229. 1242. 1280 Love of Children 725. 407 We may love the Wicked 741 Mercy of God a motive to it 984 Zeal is an effect of Love 1226 Love of God is a ground of Faith 1327 Where it is truly there will be diligence 96 Love of our Neighbour 744 It is due to Christ 823 It will be fruitful 1211. 1212 It will cause sorrow for injuries done to Christ 1254 The misery of wanting the sense of God 's Love 1313 Means to obtain God 's Love ibid. Following Christ in trouble is an evidence of trouble to him 1387 No love without knowledg 984 It is due to God 986 Motives to love God ibid. Marks of it 987 It is not natural to love God 989 The manner of loving God 990 Degree of it 990. 991. 993 Sincerity of it 991 Vehemency of it 993 Effects of it ibid. None can love his Neighbour that loves not God 695 Excellency of it 995. 928. 1008 What it is to love our Neighbour 1000 Necessity of it ibid. Properties of it 1001 Extent of it 1003 Sincerity of it 1004 Love to Christians 660. 669 It shall be rewarded 670. 671 Love to sin blinds us 1262 Lying Lyes 883. 1400 Lyers 1449 M. Magistracy THe light of Nature convinces of the usefulness of it 794 It is a Sin to desire it ambitiously 765 Magistrates They ought to take care of the Church 827. 952 Their Power is lawful 948 Obedience is due to them 949. 951 Duty to them should not be separated from our Duty to God 951 Malefactors It is unlawful to exempt them from due punishment 1455. 1456 Malice It wrongfully accuses 392. 114. 125 Malice of the wicked 335. 1429. 1430. 1449 It tends to murder 336. 143
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
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
c. He will rather want grace then for go his worldly commodity he will rather lose and be without the preaching of the Word than lose a good Farm Yea such a one would with the Gadarenes sooner for go Christ himself if he were on earth than their base swine or other worldly Commodities Use 2 Use 2. See how dangerous is the sin of covetousness in that it causeth such as are addicted to it to prefer earthly commodities before spirituall priviledges and blessings even before grace and salvation and before Christ himself Take heed then of having our hearts taken up with this sin of covetousness and excessive love of the World and of this Worlds goods as St. John calleth them especially such must take heed of this sin who have more abundance of the things of this life than others Psal 62. 10. If riches increase set not your heart on them On the contrary labour to have our hearts more and more set upon spiritual and heavenly things Col. 3. 2. Remedies against Covetousness see before upon Chap. 4. Verse 19. Mark 5. 18 19 20. And when he was come into the Ship c. Octob. 22. 1620. IN these three Verses the Evangelist mentioneth the last sort of Consequents which fell out after the Miracle namely that which happened in the man that had bin possessed That he requested of our Saviour that he might be with him Where we have these particulars 1. The time when he made this request to him When he was come into the ship 2. The matter of the request That he might be with our Saviour ver 18. 3. Our Saviour's Answer to his Petition forbidding him to be with him and commanding him to go home to his friends and to shew them what great things the Lord had done for him c. ver 19. 4. His obedience yielded to the command of Christ He Departed and began to publish in Decapolis c. 5. The effect which followed thereupon All men did marvell When he was come into the Ship That is When he was returned into the ship out of the Gadarens Country with a purpose to Sail back again into Galilee as we shall see ver 21. That he might be with him As his Disciple or Follower to accompany him in his travells where he went to Preach and work Miracles and he desired thus to follow Christ that he might hear his Teaching and see more of his Miracles as he had begun to do for Luke 8. 35. it is said He sate at Christ's Feat which phrase of speech implyeth that he submitted himself to Christ's Teaching and was diligent to hear him We find the same phrase used in like sense else-where Luke 10. 39. And Act. 22. 3. And this request and desire of the man that was Possessed to be with Christ argueâ—h that he had truly profited by Christ's Doctrine and by this Miracle wrought upon himself and that he was by means thereof Converted This for the meaning of the words ver 18. Observ 1 Observ 1. Here we see a just Judgment inflicted by our Saviour Christ upon the Profane and Covetous Gadarens for preferring their Swine before his company and before the pretious means of Salvation which he came to offer to them for as they desired him to depart out of their Coasts so he did indeed depart from them back again into Galilee and as they contemned the means of Salvation which he came to offer to them so by going from them thus suddenly he justly deprived them of those means of Salvation which they set so light by He would not cast Pearls to Swine Whence we learn that the Lord doth in Justice usually punish such as contemn the means of Salvation by depriving them of those means as the Ministry of the Word and Sacraments It is just with God thus to punish the unthankfullness of such This judgment our Saviour threatneth Matth. 21. 43. The Kingdome of God shall be taken from you and given to a Nation bringing forth better fruit c. Thus the Lord dealt with the Jews for their great contempt of the Ministry of the Prophets sent unto them he at length took away his Prophets and left them destitute of Prophets for many years together after their return from the Captivity in Babylongs unto the comming of John Baptist and Christ So Amos 8. 11. the Lord threatneth a Famine of his Word among the Israelites the cause whereof was their former contempt of the Word Act. 13. 46. When the Jews rejected the Doctrine of Salvation Preached to them Paul and Barnabas left them and turned themselves to Preach to the Gentiles and that by the Commandment of God Revel 2. 5. Ephesus is threatned to have their Candlestick removed that is to have the true Church taken away and the Gospel and other means of Salvation removed from them and this was for their contempt of those means in that their love to them was decayed And we see by experience at this day the just Judgment of God upon that City and divers other Cities which in the Apostles dayes had the Gospell amongst them but for their contempt thereof they have bin long since deprived thereof and so continue at this day as the City of Rome Corinth Thessalonica c. Use Use This is a warning for all such as have the means of Salvation the Ministry of the Word and Sacraments c. amongst then and offered to them to beware how they contemn or reject them lest God's just Judgment take away his Kingdome from them and bestow it on others that shall better regard and make use of such pretious means of Salvation This concerneth us in this Land and Kingdom to think upon we have had the means of Salvation for many years continued to us but great and fearfull hath bin and is the contempt of the Word and Sacraments in the greatest part of the people of this Land Justly then may we fear the removall of our Candlestick unless we speedily repent of this sin and for time to come have the means of Salvation in higher accompt and make better use thereof then the greatest part have hitherto done Yea this concerneth every particular Congregation in this Land which enjoyeth the Word Preached and the Sacraments to beware of contemning or setting light by these means of Salvation lest the Lord remove them If any people shall be so prophane and unthankfull to Christ for offering them the means of Salvation that they will with the Gadarens shew manifest contempt of Christ by contemning his Ministers for the Word which they Preach and even wishing that Christ were gone from their Coasts that is that the Faithfull Ministers of Christ were further off and that they were rid of so much Preaching If any people should I say be of this mind let them take heed and fear lest Christ Jesus the Lord do indeed depart out of their Coasts that is take away his Faithfull Pastors and remove his Word from them and
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
Matth. 10. 9. Quest Quest. Why doth our Saviour thus forbid them to make great provision for their Journey Answ Answ 1. Because they were presently to set forth he would not have them delay the time about providing or caring for necessaries 2. Because they were speedily and in a short space of time as is likely to finish their Journey and to accomplish this Embassage and so to return again to Christ therefore he would not have them be burdened or hindered in the Journey with carrying much Provision 3. To shew that they were worthy and ought to receive stipend and maintenance from those to whom they Preached Matth. 10. 10. The workman is worthy of his meat And Luke 10. 7. The Labourer is worthy of his hire 4. To Teach them to depend by Faith upon Gods Providence for their necessary maintenance and not to distrust his Fatherly care of them Therefore afterwards Luke 22. 35. he asketh them whether they lacked any thing when he sent them forth without purse scrip and shooes and they answer Nothing So much of the sense of the words Observ 1 Observ 1. In that the Apostles being sent to Preach are commanded of Christ not to take care or make great Provision of necessaries for their Journey nor to carry much Provision of money victualls Apparel c. with them lest these should hinder them in their Journey and in performance of their Embassage From hence we may learn That such as are Called of God to performance of great and waighty duties must free themselves from such impediments as will hinder them in those duties all such hinderances they must remove and lay aside when they set about such duties Thus Ministers of the Word being Called to Preach the Word to administer the Sacraments and to perform other waighty Duties belonging to their Calling must be carefull to free themselves from all Impediments which may hinder them in those duties as worldly business cares of this life and such like So other Christians being called to hear the Word to receive the Sacraments to Pray and to perform such other serious duties of Gods Service must remove all things which may hinder them therein 1 Pet. 2. 1. Laying aside all Malice Guile Hypocrisies Envyes and Evill-speakings as new born Babes desire the sincere Milk of the Word c. So Jam. 1. 21. 1 Tim. 2. 8. Pray every where lifting up holy hands without wrath and doubting wrath and doubting are great hinderances to Prayer which must be laid aside of those that go about that exercise So being Called to Sanctify the Lord's Sabbath and this being a waighty duty we are to remove all things that may hinder us therein all servile works of our Callings worldly businesses cares and thoughts of the World vain sports c. And for this cause we are bid to remember the Sabbath to Sanctify it that is to think of it before it comes that we may lay aside all such impediments before it commeth which may hinder us in Sanctifying it Use 1 Use 1. This reproveth such as neglect or forget this care of removing hinderances when they go about such serious and waighty duties as God requires of them and do willingly suffer themselves to be intangled and cumbred with impediments in the performance of such duties Many never think of the Sabbath before it comes nor have any care so to contrive and dispatch their worldly businesses on the six dayes that they may be free on the Lords day therefore when that day commeth they have one worldly business or another to take them up and hinder them in the Sanctifying of it some Journey to go or ride or some money to pay or some other business So also many comming on that day or at other times to hear the Word to Pray to receive the Sacrament c. are not carefull first to unburthen themselves of such impediments as may hinder them as worldly cares wandring thoughts sinfull lusts and affections and the like but they come with their heads and hearts stuffed and full fraught with these and they are so clogged and hindered by them that they cannot in any profitable or comfortable manner perform those Holy duties like the Jews in the Prophet's time Ezek. 33. 31. who came and sate before him to hear the Word but did not profit by hearing because their Heart went after their Covetousness Use 2 Use 2. Let us remember and be carefull when we go about serious and waighty duties commanded of God first to cast off and remove impediments especially when we are to perform Religious duties of Gods Worship publick and private as Sanctifying the Sabbath hearing the Word Prayer c. Set not about these duties till thou have shaken off impediments Lay aside worldly businesses and the cares and thoughts of earthly things and especially cast off thy sins and sinfull lusts by true Repentance if thou have not yet done it if thou hast done it heretofore yet renew thy Repentance before thou come before God to perform the waighty duties of his Worship Come not in thy sins no not in any one known sin to the Word Preached or to the Sacrament of the Lords Supper or to Prayer c. lest all these holy duties and Services be turned into sin unto thee and so instead of reaping good and comfort to thy own Soul by them thou provoke God to bring his heavy wrath and Judgment on thee for abusing his holy Ordinances Look to it therefore before thou go about these waighty duties that thou cast off thy sins and all other impediments that thou be not cumbred and pestered with them in the performance of such duties Gen. 35. 2. Jacob going up to Bethel to worship God first purged his Family from the Idolls that were in it lest they should hinder him or any of his Family in the worship of the true God So when thou art to go to the House of God to serve him or to perform any part of his private Worship in thy Family first remove all that may hinder thee therein Observ 2 Observ 2. Further in that our Saviour sends forth the Apostles in such poor and mean estate without provision of mony victuall c. We may gather that the best Christians may sometimes be Called to a mean and poor estate in which they may be destitute even of necessaries for maintenance of this life So Paul 2 Cor. 11. 27. suffred Hunger thirst cold and nakedness And Phil. 4. 12. He had learned to suffer need So those excellent persons mentioned Hebr. 11. 37. were destitute of necessary things for maintenance of this life yea Christ himself became poor for our sakes 2 Cor. 8. 9. Quest Quest Why doth the Lord call good Christians to suffer want of outward things Answ Answ 1. That his special Providence and Fatherly care of them may the more appear in providing for them in the midst of their wants when outward means fail them 2. To try and
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in the
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
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
the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
this end they must walk wisely and religiously toward their Children being careful to train them up in instruction and information of the Lord Eph. 6. 4. and to go before them by holy example This is a great means to move reverence in their Children toward them And they must take heed on the other side of foolish vain and loose behaviour before their Children especially when they are young lest this breed contempt c. Mark 7. 10. And who so curseth Father or Mother let him dye the Death Mar. 17. 1621. THe third Duty of Children to Parents is obedience Ephes 6. 1. Children obey your Parents in the Lord c. So Col. 3. 20. This obedience consisteth in sundry things But especially in these five 1. In submitting to Parents instruction and teaching As Parents are to bring them up in good nuture and instruction so Children are to yield themselves willingly and gladly to be instructed shewing themselves teachable Prov. 13. 1. A wise son heareth his Fathers instruction Contrarily Prov. 15. 5. A fool despiseth his Fathers instruction See also Prov. 1. 8. 2. In obeying the Precepts and Will of their Parents in things lawfull and indifferent Jer. 35. The Rechabites being forbidden of their Father to build Houses plant Vineyards or drink Wine c. obeyed therein and are commended and rewarded of God for their obedience Isaac shewed obedience to his Father Abraham in suffering himself to be bound and laid on the Altar for a Sacrifice Our Saviour Christ himself was also subject to his Parents Luke 2. 51. 3. In submitting patiently to the Reproofs and Corrections of Parents and in being carefull to reforme the faults for which they are either reproved or corrected yea though they should reprove or correct unjustly yet Children ought not to refuse or rebell against them Though this seem tedious and against stomack yet seeing God requires it Children must shew obedience even to unjust reproof and correction Touching Reproof Prov. 15. 5. He that regardeth his Father's reproof is wise Et contrá Prov. 13. 1. Solomon makes it the property of an undutifull scorner not to hear his Father's rebuke Therefore every good Child must thence learn on the contrary to hear and obey their Parents rebukes Numb 12. 14. The Lord saies thus of Miriam If her Father had but spit in her face should she not be ashamed seven Dayes By which Speech he implyeth That if a Parent shew a signe of displeasure against the Child for any fault it is fit the Child should not onely take it patiently but shew himself also ashamed thereat Touching Correction Hebr. 12. 9. We have had Fathers of our Flesh which corrected us and we gave them reverence c. A Duty of Parents to correct Children when there is cause therefore Childrens Duty is to sumbit unto it as being for their own good A means through the Blessing of God to reform vice and sin in them yea to deliver their Souls from Hell Prov. 23. 14. 4. In yielding to their Parents Will and Appointment for choyce of their Particular Callings As Parents are to take order and see that their Children live not idly without a Calling but that they be trained up in some honest and lawfull Calling wherein to do good in Church or Common-wealth So Children are willingly to be guided by Parents therein and to take upon them that Calling which their Parents appoint them unto so that it be a lawful Calling in it self and they fit for it Our Saviour himself therein submitted to Joseph and Mary living under them in the Trade of a Carpenter Mark 6. 3. So the Patriarchs were Shepheards by the Appointment of Jacob their Father So David before he was called to the Kingdom was a Keeper of Sheep by the Appointment of Jesse his Father See 1 Sam. 16. the 11th Verse compared with the 19th 5. Lastly The Obedience of Children stands in being directed and ruled by their Parents in the matter of their Marriage when they come to years fit for Marriage and are willing or desirous to enâ—er into that estate The choice of a fit Husband or Wife being a very serious and weighty matter and such as doth very nearly concern the good of the Child therefore in this matter all Children are to be guided by their Parents and not to presume without their Will and Consent to enter into the state of Marriage Parents by the Law of God have power to dispose of their Children in Marriage 1 Cor. 7. 38. The Father is said to give his Virgin in Marriage Deut. 7. 3. Thou shalt not give thy Daughter to the Canaanites c. Exod. 22. 17. There is a Law that he which defloured a Maid should marry her but not without her Father's Consent Isaac at the Age of forty years was at his Father's choice for a Wife And so Jacob was sent by Isaac his Father to Laban's House or Family to take a Wife thence Gen. 28. 2 Sam. 13. 13. Thamar saith to her Brother Ammon The King will not deny me to thee The Heathen knew this by the light of Nature See Gen. 34. 3. in Sichem It is also decreed by all Laws Civil Canon c. The Papists require it Concil Trid. Reas 1 Reas 1. Children are a part of the Goods and Substance of their Parents over which they have power to dispose of them as of other of their Substance Exod. 21. 7. The Jews might by the Law sell their Children to become Servants to others according to the Custom of those times And it seems that the Devil took this for granted that Job's Children were part of his Substance and Possessions and therefore having power given him over his Goods and Possessions he slew his Children Psal 127. 3. An heritage of or from the Lord. Reas 2 Reas 2. By Marriage Children are called to leave their Parents after a sort Gen. 2. 24. For this cause shall a man leave his Father and Mother c. Therefore it is fit that this leaving of Parents should be with their consent Reas 3 Reas 3. By Marriage the power of Parents over the Child is in some sort passed over to the Husband or Wife and is it fit it should be so passed over without Parents consent Here two or three Questions are needful to be briefly resoved Quest 1 Quest 1. Whether a Parent may urge or compell his Child to marry against the Child's Affection Answ Answ He may not because without free consent of the parties to be married there can be no lawful Marriage this consent being of the Essence of Marriage yet a Parent may command or require his Child to marry in some case and the Child ought not without weighty and just cause to refuse Quest 2 Quest 2. May a Parent restrain or keep his Child from Marriage Answ Answ He may keep him from this or that Marriage in particular with such or such a Party for some just cause but not from Marriage in generall
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
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
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
to know and worship Him aright and with whom He had Covenanted to be their God to blesse them with Temporall and Spirituall Blessings of this Life and the Life to come Rom. 9. 4. To them did pertain the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Exod. 4. 22. Israel is my Son my first born Matth. 8. 12. Called children of the Kingdom that is Members of the Visible Church of God upon Earth First be filled that is Fed and satisfied with the benefits of the Messiah called afterward The Childrens Bread It is not meet fit or convenient or It is not good or lawful for so much seems to be implyed Sic Beza in Mat. 15. 26. Childrens Bread that is The benefits of the Messiah whether spiritual or temporal and particularly this benefit of his Doctrine and Miracles Bread is in Scripture put by the figure Syneshdoche for all Blessings of this Life as in the fourth Petition of the Lord's Prayer Give us this day our daily Bread but here we are to take it more largely for all benefits spiritual and temporal which Christ the Messiah came to bestow upon Mankind and because he came to bestow them first and peculiarly upon the Jews therefore they are here called The Childrens Bread And to cast it to Doggs For understanding of this know that this name of Dogg is in Scripture diversly used 1. Sometimes it is used to note out wicked and ungodly Persons resembling the nature and properties of Dogs by their sins So Matth. 6. 7. Give not that which is holy to Dogs that is to notorious and obstinate wicked Persons Phil. 3. 2. False Teachers are called Dogs So Isa 56. 10. Negligent and unconscionable Pastors are so called See Rev. 22. 15. 2. Sometimes it signifies any vile base or object Person of base condition and accompt 1 Sam. 17. 43. Goliah saidtto David Am I a Dog c. 2 Sam. 16. 9. Simei is called a dead Dog 3. Sometimes it is used to signify such profane People or Persons as live out of the true visible Church of God having no Communion with it as the Gentiles did in our Saviour's time So here it is to be taken to signify the profane Gentiles which lived out of the Church of God And they are fitly called Dogs by our Saviour Christ 1. Because they were accompred base and abject People before God and so also the Jews the People of God esteemed them calling them the Uncircumcision in way of reproach and contempt as may appear Eph. 2. 11. 2. Because they were also profane and wicked in the accompt of God and of His People 3. Because they were excluded from the fellowship of God's Church as Dogs use to be shut out of their Masters Houses So much of the sense of the words in this Verse Now to the Instructions And first I will gather some Points which arise generally from the whole Verse 1. General Observation In that our Saviour being earnestly sued unto by this Woman to help her Daughter out of this misery in which she was doth at first deny and refuse to hear and grant her request though he purposed at length to grant it we learn that the Lord doth not alwayes at first grant the Petitions which his Children ask of him in Prayer but delaieth for a time and seemeth not to hear or regard their Prayers but even to stop his ears against them though he purpose in due time to hear them Thus he dealt with David therefore Psal 69. 3. he saith he was weary of crying his throat was dried and his eyes failed while he waited for his God See Psal 22. 1 2. So the Church complaineth Lam. 3. 8. When I cry and shout he shutteth out my Prayer and Ver. 44. Thou hast covered thy self with a Cloud that our Prayer should not pass through So Paul besought the Lord thrice and yet was not heard in that which he desired 2 Cor. 12. 8. See Cant. 5. 6. Reasons why the Lord thus deferreth to hear 1. To try and exercise the Faith and Patience of his Servantâ— in depending and waiting on him for the good things they ask though it be long ere they receive and enjoy them 2. To stir up and quicken them to constancy and fervency in Prayer not fainting or growing cold though they be not presently or quickly heard Use 1 Use 1. Great comfort to such of God's Children as do not presently or forthwith feel and find the fruit effect and comfort of their Prayers in receiving the good things they have sued for yea though they have long sought unto him for some Blessing or Mercy or for removal of some evil and yet the Lord seemeth deaf to all their Supplications to shut out all their Prayers c. yet no cause is there to be discouraged much less to faint or give over their sute seeing the Lord usually thus dealeth with his dearest Servants deferring to grant their sutes for trial and exercise of their Faith and Patience and to quicken them to more earnestness and constancy in the Duty Therefore faint not but hold out in thy sutes to God waiting patiently on him for the accomplishment of all thy desires being assured that he will at length satisfy them so far as it shall be for thy good In the mean time learn not to prescribe the Lord any time when he shall hear thy Prayers He knoweth best the fittest time leave it therefore to him and be not over-hasty to have thy desires satisfied He that believeth will not make haste Isa 28. 16. but will stay and wait the Lord's time and leasure knowing that though he deferr a while yea a long time yet he will most certainly hear at length though not in giving the very thing thou desirest yet at least in giving that which is as good or better for thee Though he yet make shew as if he would never grant thy requests yet he hath a purpose undoubtedly to grant them in due time and perhaps very speedily this very day or the next c. He made shew to this Woman as if he would never grant her sute and yet we see he granted it by and by after upon her further importuning him Vse 2 Use 2. See what need of Faith we have and of long Patience to hold out and persevere in the duty of Prayer seeing the Lord useth so to defer and put off the sutes of his Children and that sometimes very long Heb. 10. 36. Ye have need of Patience So also of Faith to depend and rest on God for the accomplishment of our desires in Prayer else never shall we be able to persevere in Prayer Pray therefore and labour for these graces more and more Observ 2. In that our Saviour maketh so strange of this Woman's sute made to him in her Daughter's Affliction seeming as if he would not help and deliver her and yet had a purpose soon after
constancy and perseverance in Prayer though they do not at first or for long time perhaps find the fruit and confort of their Prayers This must be so far from discouraging them that it must provoke and excite them to perseverance in Prayer and cause them to be more and more instant and importunate with the Lord Luke 18. 1. for assuredly if they thus continue in Prayer and follow God with their earnest sutes from time to time though he long defer to hear yet he will hear at length though for a time he stop his ears and shut out their Prayers yet he will at length shew that his ears are open to them though for a time he seem to shut the door and gate of mercy yet he will at length set it wide open if thou continue knocking at it c. Yea the longer he defers to hear the more abundantly and liberally will he at length give unto thee that which thou hast long sued for he will even open the fountain and treasury of his Grace and Mercy to thee as he did to this Woman Observ 2 Observ 2. This faithful Woman was tried and exercised for a time with many and great trials and afflictions both outward and inward It was a heavy outward Affliction to her that her young Daughter was given over to the Devil's Tyranny to be possessed and miserably vexed of him And it was no less grievous an affliction to her mind and Conscience that when she came and prayed to Christ to help her he not onely refused to hear her but pleaded against her and seemed also to speak contemptibly and reproachfully of her as we have heard And yet here we see that in the end the Lord gives a happy and comfortable end and issue to all these her troubles for our Saviour assureth her that her Prayer is heard and her Daughter delivered from the Power of the Devil Hence then we learn that howsoever the Lord doth use to try and exercise his Children with many and great troubles inward and outward yet he doth in the end deliver them and give them a happy and comfortable issue out of their troubles Psal 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation make away to escape c. Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord c. 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations c. Many Examples of this we find in Scripture as in Joseph Job David Jeremy Daniel Jonah Paul c. All these greatly tryed with Affliction yet were all in the end delivered and found a happy issue c. Reasons Reasons 1. The Lord hath promised thus to deliver his Children in due time out of their troubles Psal 91. 15. I will be with him in trouble I will deliver him c. Psal 50. Call upon me in the day of trouble I will deliver thee 2. It makes for the Glory of God even for the Glory of his Power Mercy and Faithfulness to give a comfortable issue to the troubles of his Servants according to his promise therefore his own Glory being most pretious unto him he cannot but deliver them 3. He hath also respect herein to his Children's Infirmity not alwayes holding them under the Crosse lest through natural Infirmity they should faint and be discouraged in their troubles or grow to Impatiency and murmuring or be moved to use unlawful means to help and deliver themselves Psal 125. 3. The Rod of the wicked shall not rest upon the Lot of the Righteous lest the Righteous put forth their hands unto Iniquity See also 1 Cor. 10. 13. Vse 1 Use 1. Great comfort to the faithful in all trials and afflictions with which the Lord exerciseth them though they seem never so tedious and grievous for the present and though never so long continued this is their comfort that they shall not alwaies be holden under the Cross the Rod of God shall not alwaie rest upon them but they shall in time be delivered there is a time set and appointed of God for their deliverance and for the happy issue and end of their troubles and though this time be never so long deferred yet come it shall at length and they shall have deliverance Hebr. 10. He that shall come will come c. In the mean time we must wait upon God by Faith Hope and Patience resting and building upon his Promise which he is faithful to perform and will in due time perform sooner or latter by one means or another either by removing the cross it self or by mitigating the sharpness of it or by giving Strength and Patience to bear it For there are many wayes of delivering and many kinds of God's deliverance It is our Ignorance to dream but of one kind which is the removal of the Evil or Affliction it self which we suffer whereas the Lord hath other wayes to deliver which are or may be as good and better for us Though he take not away the cross it self yet if he deliver thee from the sharpness of it if he deliver thee from murmuring and impatiency and from fainting and sinking under the burden of thy Cross these are great deliverances and the Lord herein doth much for thee Besides he will also in the end take away the Affliction it self and free thee from it if not in thy life time yet at the end of life by death which shall put an end to all troubles and miseries of the godly Revel 14. 13. Blessed are the dead they rest from their labours c. This being so it should comfort us in all troubles and keep us from fainting and being weary in our minds and from casting away our hope and confidence in God Hebr. 12. My Son faint not when thou art rebuked of the Lord. There is no cause why we should faint or be discouraged no not in the most grievous trials and of longest continuance though the Lord should hold thee never so long under the Rod yet remember that he hath promised deliverance in due time and it makes for his honour and glory to deliver thee therefore he cannot but do it in due time though it be never so long first In the mean time live by Faith and make not too much haste out of trouble till the Lord please to make a way for thee Isa 28. He that believeth will not make haste Prescribe not God any time when to deliver thee or means or manner how to deliver thee but refer all this to his wisdom who knoweth the fittest time and the best way and means c. He knoweth when we have been exercised and tryed enough in the fire of Affliction As the Gold-smith knoweth best when to put in the Gold into the fining pot
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
c. Hereby our Saviour implyeth that after they had seen this Transfiguration they should taste of Death in the time appointed of God This he presupposeth whence we may learn that even the faithful Saints and Servants of God are subject to bodily death and shall at length in their due time taste and have experience of it As they cannot by before the time appointed of God so when that time cometh they must and shall certainly taste of Death This is true of all the Saints and faithful even of the best and most excellent Christ's own Disciples yea the most eminent and chief of them for Grace as Peter James and John who are here particularly meant must at length come unto Death Joh. 21. 19. Our Saviour foretells Peter of his Death and the manner of it And 2 Pet. 1. 14. he prophesies of his own Death Shortly I must put off this my Tabernacle even as our Lord Jesus hath shewed me Touching the Death of James we read Acts 12. 2. that Herod put him to Death And touching John although some have erroneously imagined that he should not dye at all but remain alive till Christ's second coming grounding this their errour upon those words of our Saviour Joh. 21. 22. yet that the contrary is true may appear not onely by the words of John himself ver 23. of the same Chapter and by our Saviour's words in this place but also by the testimony of sundry antient Writers of the Church who report that he dyed and was buried at Ephesus about a hundred years after the Birth of Christ Now as it is true of these three Disciples of Christ here spoken of that in their due times they tasted of Death So is it also true of the rest of Christ's Disciples and of all the Saints of God mentioned in Scripture that as they lived unto the time appointed of God so when that time was come they dyed or tasted of Death So all the holy Patriarchs Prophets religious Kings of Israel and Judah lived and dyed c. So all the Saints in the new Testament Esay 57. 1. The Righteous perisheth and mercifull men are taken away c. viz. By Death they are taken away from the Earth Reas 1 Reas 1. Bodily Death is the common condition appointed of God for all men to pass thorough Hebr. 9. 27. It is appointed unto men that is unto all men once to dye Therefore it is appointed for the Saints of God as well as others Job 30. 23. I know that thou wilt bring me to Death and to the House appointed for all living Reas 2 Reas 2. The Saints of God are tainted with the corruption of sin as well as others Therefore they as well as others are lyable to Death as the wages of sin Rom. 5. 12. Death passed upon all men for that all have sinned Object 1 Object 1. Joh. 8. 51. If a man keep my saying he shall never see Death Answ Answ It is to be understood of eternal Death not of Temporall Object 2 Object 2. Henoch and Eliah dyed not but were taken away from Earth to Heaven extraordinarily Hebr. 11. 5. Henoch was translated that he should not see Death Eliah taken up to Heaven in a fiery Chariot c. 2 King 2. 11. Answ Answ These were extraordinary and speciall Examples to whom the Lord for speciall causes did vouchsafe this Priviledge which therefore makes nothing against the general and ordinary course which God doth take with all other his Saints viz. To bring them unto Death and to cause them to taste of it every one in their time Object 3 Object 3. 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Answ Answ That change of the Saints found alive at Christ's second coming shall be in stead of Death unto them Quest Quest why doth not the Lord abolish Temporal Death as well as eternal unto his Saints and wholly free them from the former as well as from the latter seeing he hath Power so to do Answ Answ The Lord will have Temporal Death to remain and that his Saints and Children shall taste of it as well as others for these Reasons 1. That they may be conformable to Christ their Head who first tasted of Death and so was Crowned with Glory Hebr. 2. 9. 2. To humble them the more in the sense of their sins which are the meritorious and procuring cause of Death in them 3. The Lord hath thought it fit that as Sin brought Death into the World so Death should carry Sin out of the World That his Saints should be freed from all remnants of sinful corruption by means of Death Use 1 Use 1. For admonition to the Saints and Faithful as well as others to make accompt of Death and to prepare and fit themselves to undergo and taste of it make a vertue of necessity Seeing they must dye therefore daily prepare to do this great and last work of a Christian Job 14. 14. All the Dayes of my appointed Time will I wait till my change come Object Object The Saints and Faithful cannot but be fit and well prepared for Death Therefore this admonition is needless c. Answ Answ There are Degrees of fitness and preparedness for Death And though all true Believers are in some measure prepared for it yet because this their preparation is mingled with much weaknesse and imperfection therefore they have need daily to fit and prepare themselves for Death in a farther degree and measure Quest Quest How is this to be done Answ Answ 1. By frequent and often meditation of Death and of the necessity of it by God's Ordinance c. Deut. 32. 29. Oh that they were wise that they would consider their latter end This is called numbring of our Dayes Psal 90. 12. So teach us to number our Dayes c. make Death present to us by meditation before it come 2. By often meditation of those Grounds of comfort which the Word of God affordeth to the Saints against Death As 1. The Death of Christ whereby he hath satisfied for their sins and so taken away the sting and curse of their Death so as now it is not hurtful to them nor to be feared at all 1 Cor. 15. 55. O Death where is thy sting c 2. The blessed estate and condition of the Saints immediately after Death resting from their Labours c. Rev. 14. 13. Their Souls carryed by the Angels into Abraham bosom c. 3. The Resurrection of our Bodies which we hope and certainly look for at the last Day c. 3. By daily renewing their Faith and Repentance that so they may be more and more assured of the pardon of their sins and peace with God in Christ and so that they shall dye in the Lord c. Use 2 Use 2. A motive to us to be willing to dye and to encourage us thereunto whensoever the Lord shall call us to it seeing Death is such a condition and
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
be expressed by any visible shape neither ought we at any time to go about to express or resemble them by any such form or shape Object Object God hath appeared to men in visible forms or shapes as to Abraham in the form of a Man Gen. 18. and to Jacob when he wrestled with him Gen. 32. 24. So to Daniel in Vision he appeared in the form of an ancient King sitting on his Throne Dan. 7. 9. and Mat. 3. the Holy Ghost descended on Christ at his Baptism in the shape of a Dove Answ Answ 1. Those shapes or forms were not assumed or used to express the Nature and Essence of God or the Persons in Trinity but onely as symbolical Tokens of God's presence for that time in which he so appeared 2. Though God himself may appear in what form he pleaseth at some times and for special causes yet we may not so resemble or express him by any Image because he hath forbidden us so to do as in the second Commandment and else-where in his Word Vse Use See by this the gross sin of the Papists presuming to make and use Images and Pictures of the Trinity as of God the Father in the shape of an old man of the Holy Ghost in the form of a Dove So also they make Images of Christ to express his Person and for religious Adoration Observ 3 Observ 3. This Cloud being sent to cover and hide the Divine Glory of Christ and the Glory of Moses and Elias from the Disciples sight and so to curb and restrain them from curious searching and prying into that Glory further than was fit for them This may teach us that we ought not curiously to search or pry into the Knowledge of those things which God hath hid from us and which are not fit for us to know and be acquainted with in this life but we must be content to be ignorant of them It is a learned Ignorance which becometh us For example We are not too curiously to search into the Nature and Essence of God or distinction of Persons or into the Decree and Counsel of God to find out the causes of it or into the Glory and Majesty of God or of Christ or into the Nature and Quality of that heavenly life to come c. I say we are not too curiously to search into these things or to desire to look or pry into them further than is fit for us that is to say further than we have light and warrant from the Word of God So far as we have ground from it we may and ought to search after these things but we must not be wise above that which is written 1 Cor. 4. 6. We must not desire to understand above that which is meet to understand but to be wise unto sobriety Rom. 12. 3. To this end remember what is said Deut. 29. Secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever c. For this cause Exod. 19. 21. at the giving of the Law on Mount Sinai the People were straitly charged not to come too near the Mountain to gaze that is curiously to pry or look into the Glory of God then appearing in the Mount No more must we come too near the Majesty of God to gaze or pry into those secrets which he hath hid from us but we must keep within the bounds he hath set us in his written Word Mark 9. 7. And there was a Cloud that over-shadowed them and a Voice came out of the Cloud saying This is July 2. 1626. my beloved Son hear him NOW followeth the special Adjunct or Circumstance which accompanied the former miraculous Apparition of the Cloud c. viz. The heavenly Voice uttered out of that Cloud Where 1. Consider the manner of uttering this Voice It came out of the Cloud 2. The matter it self uttered or spoken by it This is my beloved Son hear him Of the first A Voice This was the Voice of God the Father the first Person in Trinity as may appear partly by the words uttered in which he calleth Christ His Son This is my beloved Son c. and partly by 2 Pet. 1. 17. where it is said plainly That he received from God the Father Honour and Glory when there came such a Voice to him Came out of the Cloud that is It was uttered or sounded from Heaven through the Cloud and that in sensible manner so as it was plainly heard of the three Disciples unto whom it was especially directed 2 Pet. 1. 18. This Voice which came from Heaven we heard when we were with him in the holy Mount Now whether this Voice were uttered by the immediate Power of God or by the Ministry of some Angel as sometimes the Lord used to speak unto men is not expressed and therefore uncertain although it seems probable that it came immediately from God 2 Pet. 1. 17. it is said to come from the excellent Glory See Dr. Willet on Exod. 19. 19. Quest Quest Why was this Voice of God the Father uttered through the Cloud and not directly and immediately from Heaven Answ Answ That the Disciples might be the better able to hear it without being too much astonished and over-whelmed with fear Therefore the Cloud was caused to come between them and the glorious presence of God to mitigate the terrour of his presence and of the Voice which was uttered by him For if they were so astonished at the hearing of this Voice notwithstanding that it was conveyed to them through the Cloud that they fell on their faces to the ground Mat. 17. 6. how much more would they have been terrified if they had directly and immediately seen the Majesty of God and heard his Voice from Heaven without any Cloud coming between Observ Observ See here the goodness and mercy of God toward his Saints in this life in that he doth reveal and manifest his Will to them in such sort as they are capable thereof and by such wayes and means as they are able to bear Herein he graciously stoopeth to our Infirmity Hence it is that the Lord in revealing Himself and his Will to his Saints hath not used to appear and speak to them immediately and directly from Heaven for then they could not have endured either the sight of his Glory or to hear his terrible Voice but his manner hath been to instruct and teach them mediately that is to say by some instrumental cause or mean either ordinary or extraordinary coming between himself and them As for example either by the Ministry of Man as he doth ordinarily or else by the Ministry of Angels appearing and speaking in his Name as he did often both in the Old and New Testament or else by extraordinary Visions and Dreams sent unto men or else by manifesting his presence by some sensible Sign and Token and so speaking unto men as he did here unto the Disciples out
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
actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
and compassion toward his Child as appears by his manner of speaking to Christ so he shewed his care in bringing him to Christ and making sute to him to dispossess and heal him See before on the 26th Verse of the 7th Chapter Use 1 Vse 1. For reproof of such unnatural Parents who are not so affected with the outward miseries of their Children as they should be neither are they careful in using means for their relief and help but let them alone in their miseries neglecting the means appointed of God for their Childrens good Some are so hard-hearted as to see their Children lye sick and in pain and will scarce be at the trouble and cost to send to the Physitian for them nor to the Chirurgion when their Children are lame or impotent c. Others can see their Children to be in want of necessary Food or Rayment and have little care to provide for them as is fit and according to their ability and means Yea some Parents are worse who in stead of using means for the help and relief of their Children in such miseries do add affliction to the affliction of their Children by unjust provoking and grieving their Children in their sickness weakness c. How unnaturall are such Parents Worse than brute Beasts in this respect Let such know that this want of natural Affection is condemned by the Apostle Rom. 1. 31. among the sins of the profane Heathen and therefore should be far from Christians Vse 2 Use 2. If Parents ought to be affected with the bodily Afflictions of their Children and to use the best means for their help and relief therein then how much more in their spiritual Miseries and Necessities c. Se chap. 5. 23 24. Now followeth the Motives and Reasons which the father of this child useth to move our Saviour to take pitty of his child And 1. He alledgeth the lamentable affliction and misery in which his child now was being possessed with a Devil which misery of this child he further amplyfieth and layeth open to Christ in the verse following by relating the particular manner of the Devils taking and tormenting of his child by fits and at certain times Who hath a dumb Spirit His meaning is That he was bodily possessed with an evil Spirit or with a Devil which was entred into him and held possession of the powers of his body See before chap. 1. 23. how the Devil is said to enter into Men Which also had stricken the child with dumbness depriving him of the use of his Speech for which cause he was called a dumb Spirit And ver 25. he is called a Dumb and Deaf Spirit which shews That this evil Spirit being entred and having gotten possession in the body of the child had also stricken it both Dumb and Deaf Matth. 17. 15. He is said to be lunatick now lunatick persons are such as are stricken in their senses or taken with some kind of frenzy or madnesse at certain times of the Moon whence they are called Lunaticks from the latine word Luna signifying the Moon and such lunatick fits do proceed from the distemper of the blood and naturall humours of the Body Hence therefore it may be gathered That this child was not onely possessed with a Devil which made him both Dumb and Deaf but also that he was distempered with a lunacy or kind of madness which took him by fits at certain times of the Moon and was caused partly by the distemper of the natural humours of the hody and partly by the Devil's power stirring up and working upon those humors of the Body Now followeth the Points of Instruction in which as also in those that are to be gathered from the residue of the History of this Miracle I purpose to be the more brief because many of them I have had occasion before to speak of in handling the like Miracles of our Saviour Observ 1 Observ 1. That the Devil by God's permission hath Power really to enter into the Bodies of mankind that is to say into the bodies of Men Women or Children and to hold possession in them working and moving in them at his Will and Pleasure yea in the Bodies of good men and women and of the children of such So he entred into the body of this child and held possession in it So in the bodies of many others especially in our Saviour Christ's time and in the dayes of the Apostles in which times the Lord did permit and suffer the Devil to have this Power more commonly and ordinarily than now he doth and that for speciall cause that there might be the more occasion for our Saviour Christ and his Apostles and some others also who had the gift of working Miracles to exercise shew forth the same in the casting out of Devils from such as were possessed and that for the confirmation of the Doctrine of the Gospel And although this possession of mens bodies by the Devil was most frequent and usuall in those times of our Saviour Christ and the Apostles yet in the Times and Ages succeeding even unto this Day the Devil hath sometimes had and exercised this Power over the bodies of men by God's permission as may appear in Histories of the Church See before upon chap. 1. ver 23. Use Use See what cause for us to be thankfull unto God for that he hath appointed us to live in this age of the Church in which this Power of the Devil is much restrained so as he doth not so commonly exercise and shew it as heretofore and for that the Lord hath hitherto kept us and ours from this Power of the Devil not giving up our bodies to be possessed of him Especially we shall find cause to be thankfull to God for â—his mercy if we consider that our sins do deserve that he should even now give up us and ours to this Power of Satan as he did so many of the Jews in our Saviour's time our sins as are great as theirs c. Observ 2 Observ 2. In that this evil Spirit which was in the Child is called a dumb Spirit because he had stricken the Child with dumbness depriving him of the use of his Speech Hence we learn That the Devil hath Power by God's permission not only to enter into the bodies of men or children and to possesse them but also being in them to annoy and hurt the powers and faculties of nature in them hindring the operation and working of them he hath power to strike them in their bodily senses and to deprive them of the use of them and their Speech c. But of this there will be more fit occasion to speak afterward ver 25. It followeth Ver. 18. And wheresoever he taketh him c. Here the father of this possessed and lunatick child doth further lay open unto our Saviour the wofull misery and affliction of this child by relating the particular manner and circumstances of the Devil 's taking and
man whose very mercies are cruell Prov. 12. 10. On the contrary labour as the Elect of God to put on bowels of mercy c. Col. 3. 12. By this we resemble God Luke 6. 36. Be mercifull as your heavenly Father is mercifull By this also we resemble God's Children who are said to be mercifull men Esay 57. 1. Observ 4 Observ 4. That it is a most lamentable and grievous misery and affliction for any to have their Bodies given up of God unto the Power and Tyranny of the Devil either to be possessed by him or to be afflicted and tormented or any way abused by him This we may see here in the example of this Party who was possessed with the Devil and given up into his hands his case was most wretched and lamentable It was a grievous affliction to have his body possessed by the Devil that foul Spirit though he had but onely entred into him at time and had not stirred or moved in him to torment him or put him to any pain but that the Devil being in him should rent and tear his body racking and torturing it so grievously That with the very extremity of pain He fomed at the mouth yea that in his fits he threw him to the Ground and made him lye and wallow there foming and gnashing with his teeth and did pine and wast away as in a consumption c. what a lamentable case was this what a pittifull and rufull spectacle to behold And yet this was not all for the Devil also used in his fits to cast him by violence oftentimes into the fire and oftentimes into the Wa-ter to destroy him as is said afterward Neither was this all for besides all this before mentioned the Devil had stricken him both dumb and deaf so as he could neither speak to make known his own misery nor hear oâ—hers speak to him for his comfort which did exceedingly aggravate his misery And last of all this also did not a little augment the same that he had been so long a time in this wofull distresse even from his Childhood or Infancy as some read it ver 21. he being now a youth or young man of some age or years as is probable so that it is like he was for sundry years in this miserable case So that this example alone is enough if there were no other in all the Scripture to shew to us what a lamentable and grievous misery it is for any to have their Bodies given up of God though but for a time into the power of the Devil to be abused by him But the same may further appear to us by other like examples of such as were possessed in our Saviour's time See before chap. 5. 1 c. See it also in Job's example who though he were not possessed by the Devil yet so soon as God did but give Satan leave to strike him in his Body we see into what a lamentable case he soon brought him smiting him all over with boiles from the sole of the Foot to the crown of his Head So as Job was fain to sit down among the ashes and to scrape himself with a potsheard Job 2. 7 8. Use 1 Vse 1. See the hainousness grievousness of sin how offensive and odious it is to God in that it hath made our Bodies lyable and subject to the Devils Power and Tyranny to be so abused racked and tortured in this lamentable sort Sin is the Original cause and fountain of all this misery to which the Bodies of men are subâ—ect in this Life by reason of Satan's Power and Tyranny over them whensoever the Lord doth give up the bodies of any into his Power This wofull misery is come upon mankind as a just punishment for sin and were it not for sin the Devil should never have had any such power or leave from God either to enter into mens Bodies by possession or any other way to afflict and torment them in thiâ— lamentable manner as he did here unto this child or young man that was possessed This being so it must work and increase in us more and more a true hatred and detestation of all sin both in our selves and others especially in our selves and cause us to shew the same by our care to refrain sin and all occasions of it c. If we have cause to abhorr the Devil as our most malicious and cruel Enemy then much more to detest sin as the cause of all his enmity and of all that Power and Tyranny which the Lord permitteth him to have over mens bodies at any time Use 2 Use 2. See again what cause for us to be thankful unto God for his unspeakable mercy in not giving up our bodies or the bodies of our Children or others which are dear to us into the hands of the Devil to be abused afflicted or tormented by him in such woful and pitiful manner as this party was Especially if we consider the desert of our sins that for them God might most justly deliver up our bodies to Satan's power in this fearfull manner c. How then are we bound to God for not doing this how are we to blesse his Name for that he doth rather correct us with his own hand by bodily Sicknesse or otherwise than give us up into the Devil's hands to be punished c. As it is a token of a fathers love to his child and care of his good that he doth not appoint some cruel or hard-hearted servant to correct his son for his fault but he doth it with his own hands c. So here c. Use 3 Use 3. See also what cause there is for us daily to commit our selves and those that belong unto us to God's special protection praying him to keep us and ours not onely in our Souls but in our bodies from the Power of Satan and not to give up our bodies into his hands to be abused at his Will and Pleasure Seeing it is so grievous an affliction and misery to have our bodies subjected under the Devil's Power pray him to keep us from this wretched misery and not lay this heavy affliction upon us though our sins deserve it Use 4 Use 4. Hence gather That it is a far more grievous misery for any to be in spiritual subâ—ection and bondage under the Power of Satan in respect of their Souls and Consciences This is far a more lamentable case than to be in bodily subjection to the Devil's Power And yet thus it is with all such as live in sin and in their natural estate they are under the Power of Satan they are spiritually possessed of him in their Hearts and Consciences he holdeth them at his Will as in a snare 2 Tim. 2. ult He is entred into them as once he entred into the heart of Judas and he worketh in them effectually by his wicked Suggestions and Temptations drawing them to sin and holding them under the Power of it and consequently under the
Patience toward Sinners while he lived on Earth in the state of Humiliation so even now that he is at the right hand of God in heavenly Glory he doth still manifest his great Patience and Long-Suffering toward such as provoke and offend him by their sins bearing with them much and long and not presently proceeding in wrath against them but sparing them and using means to bring them to Repentance if it may be to this end calling and sending his Ministers to admonish them both publickly and privately and shewing many other mercies to them thereby to gain them to Repentance 2 Pet. 3. 9. The Lord is not slack concerning his Promise c. but is long-suffering to us ward not willing that any should perish but that all should come to Repentance Use 1 Vse 1. To comfort such Sinners as are humbled for their sins and do hate and strive against their own corruptions Christ Jesus will not reject and cast them off for their sins though many and grievous for he is full of Patience and Long-suffering toward Sinners even toward the wicked and ungodly much more toward his Saints and faithfull Servants who feel and complain of their corruptions and are truly humbled and broken in heart for them c. He will not correct for every fault not so soon as we offend but bear with us and spare us as a man spareth his Son c. Use 2 Vse 2. To teach us after Christ's Example to shew Patience and Long-Suffering toward Sinners with whom we live bearing with their untowardness and corruptions as much as may be yet without flattery and soothing of them not rejecting and casting them off presently or so soon as we see or perceive great sins or corruptions to be in them as if no hope of their Conversion or Reformation but patiently suffering them for a time yea for long time if need be and using all good means to gain them to Repentance Especially Ministers of the Word are to practise this Patience toward Sinners in bearing much and long with the corruptions and untowardness of their People c. and using all means to reclaim and reform them if it be possible and so long as there is hope 2 Tim. 2. 24. the Servant of the Lord must not strive but be gentle toward all and patient in forbearing even wicked and ungodly men and using means to do them good So cap. 4. 2. Exhort with all Long-suffering c. Observ 2 Observ 2. The more Patience and Long-Suffering the Lord doth shew toward Sinners the greater are their Sins if they continue in them notwithstanding his Patience If they do not make use of his Patience and Forbearance being thereby moved to repent and forsake their sins but do persist in them still this doth exceedingly aggravate the Sins of such Thus our Saviour here aggravateth the Unbelief of the Jews by his long Patience toward them which yet had not wrought Repentance or Reformation in them So Act. 13. 18. the Sins of the Israelites are aggravated by this that for the space of forty years the Lord suffered their evill and corrupt manners in the Wilderness So 1 Pet. 3. 20. the sins of the old World in Noah's time are aggravated because the Long-Suffering of God waited for their Repentance and yet they repented not So Rom. 2. 4. Despisest thou the Riches of his goodness and forbearance c. Reason Reason This is a great contempt of the Lord and abuse of his Patience when any do persist in their sins obstinately notwithstanding his forbearance of them Vse 1 Use 1. See that there is no cause for any to flatter or sooth themselves in their sins or to grow more secure because the Lord is or hath been patient towards them forbearing to shew his wrath against them for their sins and suffering them to prosper in them For the more patience the Lord hath shewed and doth shew for a time in sparing them and bearing with their sins the more hainous are their Sins and heavy their Judgments if they persist in their sins notwithstanding the Lord's Patience toward them The more patient the Lord is toward them the more are they without excuse if his forbearance move them not to Repentance And the longer the Lord deferreth to strike the heavier will his stroak be when it cometh on them if it be not by speedy Repentance prevented Use 2 Use 2. For Admonition to all sorts of Sinners to beware of abusing the Patience and Long-suffering of the Lord by continuance in sin notwithstanding his Patience and forbearance of them lest his Patience being abused be turned into fury and fierce wrath Therefore on the contrary let it be thy care to profit by the Lord 's great Patience toward thee and to make right use of it being moved thereby to turn unto God from thy sins and that speedily while he giveth time and space to repent Rom. 2. 4. The Patience and Goodnesse of God leadeth thee to Repentance And 2 Pet. 3. 15. Account that the Long-Suffering of the Lord is Salvation Otherwise if thou do not make this use of the Lord's Patience toward thee be sure of this that although he suffer thee for a time yet will he not alwaies bear with thee though he spare thee for a time yet not alwayes but his just wrath and fury shall at length break out the more fiercely against thee by how much the more he hath born with thee and by how much the more thou hast abused his Patience Psal 50. 21 22. These things hast thou done and I kept silence thou thoughtest I was such a one as thy self but I will reprove thee c. Now consider this ye that forget God lest I tear you in pieces c. See Luke 13. 9. The barren Figg-Tree Now followeth the second part of Christ's Answer His Commandment given touching the possessed Child that he should be brought unto him Bring him unto me viz. That he might be dispossessed and healed Now alâ—hough our Saviour directed these words in generall to those that stood by yet more especially to the Father of the Child whom the matter chiefly concerned and at whose request he did now prepare himself to the working of this Miracle See Luke 9. 41. Quest Quest Why doth he will them to bring the Child unto him seeing he could have cast out the Devil and have healed the Child being absent as he did the Syrophoenician Woman's Daughter See before Chap. 7. Ver. 30. Answ Answ That so the Miracle being wrought in publick before the People might be the more taken notice of by all that were present and so do the more good winning greater Authority to Christ and his Doctrine Observ Observ Though our Saviour did shew himself much grieved and offended at the Incredulity of the Jews and at the Weakness of Faith which was in the Father of the possessed Child and in his own Disciples and therefore did sharply reprove them for the same yet this
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
is good for him and stands with the Will of God yea it is a powerfull means for the obtaining not onely of ordinary favours but also of extraordinary and miraculous Benefits and Priviledges at the hands of God and that both Spirituall and Temporall Touching Spirituall it is a means to obtain pardon of sin and God's favour justification and eternall Life at the hands of God For all these are in Scripture promised to such as believe as we have heard before Touching temporall Favours and Priviledges of this Life there is none so great or hard to be obtained but Faith is able to procure for the Believers good Hebr. 11. The Apostle reckoneth up sundry great and excellent Benefits which Believers obtained at the hands of God by means of Faith as that by it the Israelites obtained safe passage through the Red-Sea as on dry Land ver 19. So ver 33. By Faith they subdued Kingdoms obtained the Promises of God stopped mouths of Lyon quenched violence of Fire c. And ver 35. Women received their Dead raised to Life again c. By Faith the Apostles of Christ obtained the extraordinary Power and Gift of Miracles in those times as of healing the Sick raising the Dead casting out Devils c. And by the same Faith they should have been inabled to work other Miracles besides those they did work if it had made for God's Glory Matth. 17. 20. Verily I say unto you If ye have Faith as a grain of Mustard-seed ye shall say unto this Mountain remove hence c. and it shall remove and nothing shall be impossible unto you So Luke 17. 6. Reas 1 Reas 1. By Faith a Believer doth honour God believing his Word Power c. Therefore God doth honour him 1 Sam. 2. 30. Reas 2 Reas 2. It helpeth and inableth us to pray unto God earnestly and effectually in all our Necessities and so to obtain all things of God which tend to his Glory and our Good Jam. 5. 16. The effectuall fervent prayer of a righteous man prevaileth much that is the prayer of Faith as he calls it before ver 15. Oratio fidei omnipotens Luther Vse 1 Vse 1. See the excellency of this Grace of true Faith worthily called precious Faith 2 Pet. 1. 1. in that it is so powerfull and effectuall to prevail with God for the obtaining not onely of some but of all Blessings and Benefits needfull and profitable for us By Faith Jacob wrestled and prevailed with God and obtained a blessing Gen. 32. 28 29. And by this as by a powerfull instrument or means we prevail with God for the obtaining of all blessings Spirituall and Temporall especially Spirituall This makes all things possible to be obtained for us at the hands of God yea by it we do actually come to receive from God whatsoever is good for us The hand of our Souls by which we lay hold upon all the blessings of God and reach them to our selves though they be never so hard to be obtained though they be never so far removed from us c. A strange and wonderfull Instrument or Engine it is by which we are inabled to reach up to Heaven and to pull down from thence all things which we stand in need of all blessings and good things all deliverances from evil c. Use 2 Use 2. For the comfort of all true Believers who are indued with any measure of this excellent and powerfull Gift of Faith which is able to work so great matters and to prevail so much with God Great is the Priviledge and Happiness of such as are partakers of this Grace for having Faith they either have or may have all things in Heaven and Earth that are good and necessary for them All Spirituall blessings as pardon of Sins God's favour c. All Temporall blessings of this Life as Health Wealth and outward Prosperity so far as is good and fit for them and so far as stands with the Will of God 1 Cor. 3. 22. All things are yours and ye are Christ's c. Hieronym Fideli homini totus mundus divitiarum est Object Object But do we not see that the Faithfull do want many good things in this Life especially Temporall things c. Answ Answ 1. They want nothing that is good and profitable for them to further their Happinesse and Salvation Psal 34. 10. They that seek the Lord shall not want any good thing 2. If they do want any Blessing it is their own fault because they do not stirr up and exercise their Faith in depending upon God and praying to him so often and earnestly as they should Vse 3 Use 3. See what cause for us to labour for this excellent Grace of Faith as we were before exhorted c. Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 13. 1627. IN this verse and the three next going before as ye have heard is laid down to us a Conference holden between our Saviour Christ and the Father of the Lunatick Child which Conference consisteth of four parts 1. A Question moved by our Saviour to the Father of the Child How long his Son had been in that case 2. The Answer of the Father in which he doth not onely certify our Saviour how long his Son had been so even from his Childhood or Infancy but withall takes occasion further to lay open the misery of his Child and to renew his earnest sute and supplication unto Christ for his Son 3. Our Saviour's Reply which he made to that Answer and particularly to the Petition or Sute made to Him by the Father of the Child In which Reply he doth seem to yield and grant his Request conditionally that he could believe that is by Faith rest perswaded of his divine Power and Mercy and depend on it for the working of this Miracle on his Child 4. The Answer of the Father of the Child unto that Reply of Christ Touching the three first parts of this Conference I have spoken already Now followeth the fourth and last which is set down in this 24th Verse now read viz. The Answer made by the Father of the Child unto Christ's Reply in the former Verse requiring Faith of him to believe his Power and Mercy if he would have this Miracle wrought for his Child To this he now answereth in these words which do contain in them nothing else but an earnest Prayer or Supplication made by the Father of the Child unto our Saviour Christ in which as he doth make open Profession of his Faith so withall he prayeth for further encrease of it In the words consider three things 1. The time when he made this Prayer to Christ Straightway that is immediately upon those words of our Saviour used to him in the former Verse in which he assured him that If he could believe all things were possible c. 2. The manner of his praying or making Supplication to Christ which consisteth
believe him to be the Son of God and true Messiah yet they were still tainted with that common Errour of the rest of the Jews touching an earthly and temporal Kingdom of the Messiah accompanied with worldly honour and prosperity such a Kingdom of Christ they still dreamed of and imagined to themselves in which they supposed that they should have distinct Places Offices or Dignities one above another after the manner of earthly Kingdoms Object Object Matth. 18. 1. It is said They came and asked Him Who was greatest in the Kingdom of Heaven that is in the Kingdom of the Messiah or in the Church under his Government Whereby it may seem that they did think his Kingdom should be heavenly and not earthly Answ Answ They call it the Kingdom of Heaven after the Example of Christ himself whom they had often heard to call it so before and that because they thought it to be divine and spiritual yet so as withal they supposed that this Kingdom should be exercised upon Earth and that after the manner of earthly and temporal Kingdoms in which there are distinct places of honour and Offices one above another under the King and therefore they now reasoned upon this supposition which of them should have the chief place of Honour and Dignity here on Earth Vide Jansen in locum And it is likely that they took occasion thus to do from some special outward favours which Christ had formerly shewed to some of them above the rest as to Peter James and John in taking them onely with him when he healed Jair us his Daughter Chap. 5. and when he went up into the Mount to be transfigured Hereupon they gathered that some of them should be preferred before others in Dignity and place when he should take upon him the publick Administration of his Kingdom Quest Quest What moved them at this time to think and reason about this matter Answ Answ Most probable it is That they took occasion so to do from the words of Christ newly uttered before unto them ver 31. touching his rising from Death upon the third day For although they did not understand the mystery of his Death or Resurrection yet it is probable that they gathered thus much from his words That at the time of his Resurrection which was not long after to be fulfilled he should begin to shew forth the Glory of his Kingdom And therefore hearing him speak of this they took occasion to reason among themselves which of them should be chief in honour and dignity at that time when he should take upon him the administration of his Kingdom Vide Jansen Observ 1. That there are corruptions and sinful infirmities in the best Saints of God upon Earth as here in Christ's Disciples who were tainted with the sins of ambition which they now discovered by this reasoning and contending Who should be chief amongst them in this World This was handled before chap. 3. 31. and chap. 8. 16 32. Observ 2 Observ 2. The ambitious desire of vain-glory and honour in the World and of Pre-heminence above others is very natural unto men yea to the best Christians and Saints of God And if to them then much more unto others void of sanctifying Grace Christ's own Disciples were tempted to this sin as we see here and much tainted with this corrruption the same they discovered at other times So Mark 10. 35. James and John the sons of Zebedee came in unto him desiring him that they might have the chief places of honour about Him in the Glory of his Kingdom which they then also supposed to be Earthly and Temporal in this World Luke 22. 24. There was a strifâ—e among them which should be the greatest And as Christ's Disciples so other Christians and all men by nature are very prone unto this sin of ambition and desire of vain-glory and pre-heminence above others in this World Hence it is That we are so much dehorted and disswaded from this sin in Scripture Phil. 2. 3. Let nothing be done through strife or vain-glory c. And Gal. 5. 26. Let us not be desirous of vain-glory c. which shews That by nature we are very apt to desire and seek after vain-glory and honour in this World Else such dehortations were needless c. Use Use See what cause for every one to labour and strive against this corruption and sin of ambition being so natural to us as it is The more natural it is to us and the more prone we are unto it the more are we to strive against it in our selves using all means to mortifie it in us Remedies against this sin 1. Take away the causes of it viz. pride and self-love resist and strive against these On the contrary labour for true humility of heart that thou mayst say with David Psal 131. 3. Lord my heart is not haughty c. neither do I exercise my self in matters too high for me Think better of others then our selves Phil. 2. 3. The want of this humility is one main cause of so much ambition c. 2. Consider that precept given us by the Apostle Rom. 12. 10. In giving honour prefer one another and strive to the practice of it being so far from seeking honour and pre-heminence above others that one the contrary we honour others above our selves and be more forward to give then to take honour 3. The evil and dangerous effects of this sin as strife and envy which proceed from it Gal. 5. 26. Let us not be desirous of vain-glory provoking one another envying one another Phil. 2. 3. Contention and vain-glory are joyned together to shew that the latter is the cause of the former 4. That where the sin of ambition reigneth in the heart there can be no truth of Religion or Grace Joh. 5. 44. How can ye believe which receive honour one of another and seek not the honour that cometh from God only 5. Consider that of our Saviour Matth. 23. 12. Whosoever exalteth himself shall be abased c. 6. It is the property of wicked men to be ambitious This sin reigns in such as in Human Absolon Pharisees Diotrephes c. Observ 3 Observ 3. In that the Apostles of Christ were tainted with this sin of Ambition and desire of Vain-glory and Pre-heminence one above another we may gather That as other Christians so especially Ministers of the Word and such as are called to the Office of ruling the Church are very apt to be tempted unto the sin of Ambition and desire of worldly honour and pre-heminence one above another We have heard before how often Christ's Apostles did discover this corruption and sin in themselves even at three severall times which shews how apt the Ministers of the Church above all others are to be tainted with this sin of Ambition For which cause our Saviour Matth. 20. 26. doth in speciall manner and most straightly forbid it unto his Disciples The Princes of the Gentiles exercise Dominion
many such Observ 2 Observ 2. See the special care and Providence of the Lord over his true Saints and Servants in that he takes notice of every one of them in particular and of the particular wrongs and abuses offered unto them threatning to punish such severely who offer wrong or give offence but to one of them which shews how dear and pretious they are unto him in that he takes care of every one of them in particular and not onely of them all in generall that they may not be wronged or abused but that every one of them may be loved and honoured He is carefull of the good of every one of his Saints and to preserve and keep them from evill See Joh. 17. 12. Luke 15. 4. compared to one that having a hundred sheep if he lose but one c. As he knoweth them every one severally and that by name and where they dwell and abide at any time as we see Act. 10. 5 6. so he takes particular notice of their estate and condition of all their Afflictions Miseries and necessities being ready to help and comfort them therein and to deliver them in due time Psal 56. 8. Thou tellest my wandrings c. yea the very hairs of their heads are numbred by him Matth. 10. 30. He takes notice of all abuses and wrongs offered to any of them and will right their causes and punish their enemies Use Use Great comfort to the godly at all times and in all estates to consider this special and Fatherly care which the Lord hath of every one of them in particular taking notice of them and of their estate of all their miseries and necessities and ready to help and comfort them Of all wrongs and abuses offered to them being ready to right their cause and to punish such as wrong or offend them any way Think of this at all times if thou fearest God and art his true servant Especially in time of trouble and distress and when thou dost meet with wrongs and abuses in the World and at the hands of the wicked Observ 3 Observ 3. In that our Saviour calleth his true Disciples by the name of little ones in regard of the Grace of true Humility in which they resemble little Children Hence we learn that it is one special property of good Christians and of true Saints of God to resemble and be like unto little Children in the Grace of true Humility and lowliness of mind Therefore our Saviour calls them here by this title of little ones So Matth. 18. 10. to shew that they are such as do resemble little Children in humility Such a little one was David Psal 131. 1. Lord My heart is not haughty c. I have behaved my self as a Child that is weaned from his Mother And thus it is with all true Christians more or less they have this property in them to resemble and be like to little Children in respect of the Grace of true Humility That even as little Children though they be not perfect in Humility nor yet wholly free from all corruption and stain of Pride yet they are much more humble and lowly in mind and in their carriage and more free from Pride than elder persons are for the most part Even so it is with all true Christians they do resemble little Children in the Grace of Humility and in being free from that degree of Pride which so much reigneth in others Reas 1 Reas 1. All true Christians have in them the sanctifying Spirit of Christ which doth mortify in them the power of all sinfull lusts and in particular the sin of Pride that it reign not in them and on the contrary worketh in them the Grace of Humility and so maketh them like little Children Gal. 5. 24. They that are Christs have crucified the flesh c. Reas 2 Reas 2. True Christians do in some measure resemble Christ in those Graces which shined forth in him when he lived on earth Now he was most humble and lowly in mind and in his carriage even as a Child in Humility yea more perfect in humility then any child can be Therefore every good Christian being like unto him must needs be as a child in humility Use 1 Use 1. To convince many not to be good Christians whatsoever they profess or think of themselves because they are not like unto little children in humility not truly humble and lowly in heart as little children neither do they express this humility in their outward carriage looks gestures behaviour they do not by their carriage shew themselves to be in the number of Christ's little ones that is of his true Disciples who resemble little Children in humility but on the contrary are full of Pride haughtiness of Spirit and Self-conceipt of themselves and their own gifts shewing it in their proud and lofty carriage of themselves before God and towards men These are not small ones or little ones but rather great ones in their own conceit and opinion Use 2 Use 2. For examination to try and know whether we be indeed good Christians and in the number of Christ's true Disciples and Servants as we profess to be Look whether we have this property in us to be like unto little Children in true humility whether we be humble in heart and mind and whether we shew it in outward behaviour resembling little children in lowly carriage If it be thus with us this shews us to be good Christians and not otherwise Therefore let us every one try our selves by this property of good Christians whether we do truely resemble little children in humility More particularly consider some special marks or propertâ—es of humility which are in little Children by which we may the better try and know whether we do resemble them herein or not 1. Little Children are sensible of their own weakness and unability to go of themselves or to help themselves when they are very small and young and therefore they seek to their Parents and depend on them for help Examine whether it be so with us whether we be touched in heart with feeling of our own Spiritual weakness and unability of our selves to walk in the wayes of God and to do any good duty and whether we be sensible of our sins and corruptions the cause of our Spiritual weakness c. and whether this feeling of our sins and infirmities do drive us out of our selves unto God for help and assistance in all our wayes 2. Little Children are not puffed up with high conceipts of themselves or of their own gifts or good parts as Beauty Comeliness of body c. they think not the better of themselves for these but are low in their own conceits Examine whether it be so with us Do we think meanly of our selves notwithstanding the gifts of God bestowed on us either gifts of nature or Grace yea the more gifts we have received the more humble are we and low in our eyes This shews humility
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
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
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
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
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
it is the cause and fountain of all blessings so of deliverance in trouble Phil. 2. 27. Epaphroditus being sick God had mercy on him c. Use Use To stir us up to desire and seek this mercy of God in all our necessities and miseries yea in the first place and above all other things as the only remedy to help and cure us of all and without which we can never be truly helped or delivered Therefore first and principally pray and labour for God's mercy in Christ who is the ground of it to have part in it that so this may move him to hear us in our prayers and to help and deliver us out of our troubles or at least to sanctifie them to us Seek God's mercy more than outward ease or deliverance that being the cause of this c. And to this end labour for a true sense of our misery and wretchedness in our selves especially of our spiritual misery in regard of our sins c. that this may move the Lord to shew mercy and to help and deliver us Deny our selves and all our own merits and worthiness and fly to Gods mercy alone as the ground of all our comfort and hope of deliverance in time of affliction and misery Observ 2 Observ 2. See whereupon we are to ground our faith and confidence to be heard in prayer viz. upon God's free mercy and grace who is ready to hear and help us in our necessities not upon our own merits or worthiness Dan. 9. 18. Not for our own righteousness but for thy great mercies So David Psal 51. 1. and the Publican Luke 18. God be merciful to me a sinner Use 1 Use 1. To condemn Popish prayers made with opinion of Merit like that proud Pharisee Luke 18. Vse 2 Vse 2. Labour for the feeling and apprehension of God's free mercy toward us that upon this we may build our faith and confidence in our prayers c. not upon any merit or worthiness in our selves c. Mark 10. 48 49 50. And many charged him that he should hold his peace c. Aug. 16. 1629. OF the first Antecedent or Preparative going before this Miracle of Christ wrought upon the blind man I have spoken viz. of the means used by the blind man for recovery of his sight viz. his Supplication to Christ for mercy Now followeth the second Preparative to the Miracle viz. the outward impediment by which his faith was opposed in that the multitude charged him to hold his peace Many charged him c. Luke 18. 39. it is said They which went before rebuked him c. This may seem strange that such as followed Christ and were desirous to partake in his Doctrine and Miracles should go about to hinder this poor blind man from making sute to Christ for mercy And there is no doubt but it was ignorantly and rashly done by them although it is probable that they might do it for a good end viz. lest the clamour or crying out of the poor man should be some trouble or hinderance to Christ being hasty in his journey Now this was a great tryall to the blind man and a great means to hinder and discourage him in his sute to Christ if he would have been discouraged especially seeing our Saviour was also silent and gave him no answer at first to his Petition which was another great discouragement to him c. Observ Observ The Lord suffers the faith of his Saints to be opposed with great discouragements and hinderances in this life which are means to hinder and discourage them from believing in Christ and from shewing their faith in prayer by seeking and suing to him for help in their necessities and miseries Thus the Lord suffered the faith of this poor blind man to be opposed with great difficulties and discouragements partly from the multitude forbidding him to cry after our Saviour and partly from Christ himself being silent at first and seeming not to hear or regard his cry and supplication to him Thus was it also with the faith of divers others that came to Christ for help and relief in their necessities when he was on Earth as the Woman of Canaan Matth. 15. who coming to Christ for her Daughter found no small discouragements to hinder her faith but many and great as that our Saviour at first answered her not a word that he called her dogg and told her It was not fit to give the childrens bread to such and the Disciples also desired Christ to send her away c. So the faith of those that brought the sick of the Palsie to Christ to be cured was opposed with a great difficulty and discouragement for the preasse was so great that they could not come near to Christ c. as we heard Chap. 2. 4. So the faith of those that brought their children to Christ to be blessed by him was also opposed with a great discouragement in that Christ's own Disciples did rebuke them for so doing as we heard Verse 13. of this Chapter So the faith of Zacheus Luke 19. Reason Reason The Lord suffers the faith of Believers to be thus opposed to the end it may by this means be throughly tryed and exercised and so the strength and vertue of it may the more evidently appear More particularly the Discouragements with which the Lord suffers the faith of his Saints to be opposed are of two sorts First Inward arising from the inward corruption of their nature which is a main enemy and hinderance to the work of faith in them Secondly Outward from outward causes and occasions As 1. From Satan who useth all the means he can to discourage and hinder us from believing in Christ Luke 22. 31. Satan hath desired to winnow you c. 2. From the World and from Men who are oftentimes a means to hinder and discourage us in the practice of faith as here we see in the multitude forbidding this blind man to cry unto Christ for mercy c. So Psal 3. 2. David's Enemies said There was no help for him in his God 3. From God or from Christ himself after a sort in that the Lord doth sometimes hide his face and favour for a time from his Children and seems not to regard them or their prayers but rather to be angry and offended at that time which is the greatest difficulty and discouragement of all other with which the faith of true Believers is or can be at any time opposed Thus was the faith of Jacob opposed when he wrestled with God himself c. So the faith of Job David c. Use 1 Use 1. This teacheth us and all Believers in Christ to make accompt to have our faith opposed with many and great discouragements and hinderances and to prepare and arm our selves before-hand to meet with such discouragements Praying daily for more strength of faith to overcome and break through all difficulties and impediments that we be not dismayed by them or hindered in
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
to depend on him for things of this life without greedy coveting and seeking after them On the contrary seek first the Kingdom of God covet spiritual and heavenly things riches of grace faith more pretious than gold c. Especially such as are Rulers and Governours of the Church as Magistrates and Ministers A Magistrate must be one that hateth covetousness Exod. 18. 21. So a Minister of the Church Else if these be given to this sin how much hurt do they in the Church as we see in Judas c. Now followeth our Saviour's fact in purging the Temple from these abuses He cast out the buyers and sellers c. Observ 1 Observ 1. Though these buyers and sellers had a fair pretence for this their practice that by this means the people might have sacrifices at hand to offer c. yet for all this our Saviour cast them out of the Temple c. Hence we learn That fair pretences of good ends or of good intentions are not sufficient to justifie evil and unlawful actions for which there is no ground or warrant from the Word of God 1 Sam. 13. Saul pretended a good end for his offering sacrifices So Chap. 15. for his sparing of Agag and the best of the Cattle for sacrifice c. yet is he sharply reproved for both c. See Col. 2. 25. Joh. 12. 6. Judas pretended charity to the poor yet this was no excuse for his covetousness Use 1 Vse 1. See what to think of all Will-worship brought into the Church by Papists though under never so fair pretence of good ends and intentions c. It is never the less odious to God c. whatsoever ends be pretended as to further devotion to adorn or grace the worship of God The Lord himself doth best know what doth serve to these ends And he will have nothing brought into his Worship but what he hath in his Word prescribed Vse 2 Vse 2. See the folly of such who think it a sufficient excuse for their unlawful practises if they can plead that they intended well or aymed at a good end But this is not enough unlesse there be also a good ground and Warrant from the Word of God for that they do God will not be served with good intentions but by the Rule of his own Word And hence is that true speech which hath been commonly used by some That Heaven is full of good actions and Hell of good intentions Mark 11. 15 16. And began to cast out them that sold and bought in the Temyle c. Janu. 3. 1629. Observ 2 Observ 2. IN that our Saviour having power and authority in and over the Temple did now use his power in purging it from these profane abuses hence gather That it is the duty of such as have power and authority in the Church to use their authority in the diligent reforming of abuses in the Church Now there are two sorts especially which have authority in the Church 1. Magistrates which have a temporal or civil power and authority in and over the Church 2. Pastors and Ministers of the Church which have a spiritual or Ministerial power c. Both these are to use their power in purging the Church from abuseâ— 1. Magistrates as may appear by the practice of the best and most religious Magistrates which have ruled over the Church in all Ages as Moses and the religious Kings of Judah Asa Jehosaphat Hezekiah Josiah So also Nehemiah 2. Pastors and Ministers of the Church ought also to use their Ministerial power and authority in purging and reforming the Church viz. by taxing and reproving abuses in their publick Ministery as also by teaching and directing the Civil Magistrate in the true and right way of reforming abuses and exhorting him thereunto Thus Ministers of the Word ought to be assistants to the Magistrate in reforming abuses in the Church as Azariah was to Asa 2 Chron. 15. Esay to Hezekiah Hilkiah the Priest unto Josiah Vse Use See by this the great fault and sin of such Magistrates and Ministers who use not the power committed to them for the purging of abuses out of the Church but are careless and negligent in this matter Many Magistrates now adayes are like Gallio Act. 18. 17. who cared not for matters of Religion And many Ministers are as negligent also in doing their duties towards the reforming of abuses in the Church not opposing such abuses by their doctrine and practice as they should do but winking at them yea countenancing them by their own practice No marvail if gross abuses raign in such places Observ 3 Observ 3. In that our Saviour purged these abuses out of the Temple which was his House whereof he was Lord and Master as he implyeth afterward Verse 17. hence all Masters of Families are put in mind to be careful of purging their Families from abuses and disorders by casting out if need be such as are the causes of such abuses as profane and wicked servants Also by reproving the faults of children and servants c. and ministring due correction where there is cause Thus David Psal 101. A Master of a Family is a King and Priest in his house See also Gen. 35. 2. Jacob's example Here followeth the manner of our Saviour's purging the Temple from abuses 1. With extraordinary power and authority so as none durst to resist him when he cast out the buyers and sellers and overthrew their Tables and Seats 2. With great zeal and indignation Which he shewed 1. By his sharp and severe proceedings which he used Driving them out and overthrowing their Tables c. 2. By his strict and unpartial dealing in that he reformed all and would not suffer the least abuse not so much as the carrying of a common Vessel c. Observ 1 Of the first Observ 1. An evidence of the Godhead of Christ in that he so declared his Divine Power and Majesty at this time in driving out these profaners of the Temple c. that though he were in shew but a poor and mean man and having none to assist him but his Disciples being few in number yet neither any of these profane Merchants and money-changers nor yet any of the Priests Scribes or Pharisees which took their part did once dare to resist him This was a strange and miraculous thing Hence it is that Crigen thinks that this was a greater Miracle then that of turning water into Wine Joh. 2. And Hierom makes it the greatest Miracle that ever Christ did work and he thinks there was a certain Divine or Celestial majesty which at this time appeared in the face of Christ which so daunted them that they durst not make resistance Which seems not unlikely Howsoever it was a manifest proof of his Godhead as his other Miracles were and serves to confirm our faith therein c. Observ 2 Observ 2. If the Power of Christ was so terrible to these profaners of the Temple while he lived on
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
to blindnesse They detained the truth in unrighteousness Use Use Pray unto God not to give us up to our own wilfull blindness and unbelief lest we shut our eyes against the known and manifest truth of God refusing to embrace and yield obedience to it in heart and life which is a fearful and high degree of sin And to the end that God may not give thee up to this wilful blindness and infidelity take heed of contemning the known truth and labour to entertain the true love of it in thy heart See 2 Thess 2. 10. Here followeth our Saviour's Reply to their answer And Jesus answering saith unto them Neither do I tell you by what authority I do these things He doth not say I cannot tell you c. as they said to him for then he should have spoken an untruth as they did and so have been like to them as he sayes elsewhere in a like case Joh. 8. 55. which was impossible for him to do being without sin But because he knew that in saying they could not tell whether John's Ministery were from Heaven or from men they lyed against their own knowledg and did wilfully suppress the truth not because they could not but because they would not utter it therefore he thus replyed unto them refusing to give them any further or more plain and direct answer to their question Observ 1 Observ 1. The truth of that before touched Verse 29. viz. That it is not necessary or fit to give any answer to such as move captious questions to us not with a mind to learn but with a purpose to entrap or ensnare us Prov. 26. 4. Answer not a fool according to his folly When we are like to do no good by answering then silence is the best answer to such profane fools To answer such as are not like to reap good by our answer is but to cast pearls before swine c. Matth. 7. 6. Observ 3 Observ 2. Because they denyed and opposed the truth against their own knowledg our Saviour refuseth to give them any further answer to their question or to instruct them further in that which they were yet ignorant of hence Observe the wise Judgment of God upon obstinate enemies of the truth who do wilfully deny or oppose the same against their own knowledg the Lord doth use to leave such in their own ignorance and blindness refusing to instruct and teach them yea to give them up unto further blindnesse This was one cause why our Saviour taught in dark Parables that so he might in just Judgment hide his Doctrine from the obstinate Scribes and Pharisees who wilfully opposed the known truth See before Mark 4. 11. To them that are without all things are done in Parables That seeing they may see and not perceive c. So Esay 6. 9. Go tell this People Hear ye indeed but understand not c. 1 Cor. 14. 38. If any man be ignorant let him be ignorant that is if any man be wilfully ignorant denying or opposing the known or manifest truth of those things which I have written to you c. Vse Use Tak heed of this wilful contempt and opposition of the known Truth lest for it God do justly leave us in ignorance yea give us up to further blindness to be hardened in it as he may justly do On the contrary labour not onely to know the Truth and Doctrine of God out of his Word but especially to entertain the love of it in our hearts that we may imbrace it and yield obedience to it in heart and â—ife Finis Undecimi Capitis