and imbraced and no otherwise Vse 1 Use 1. See that the many and great afflictions which the Saints of God suffer in this life are no hinderance at all to the truth of Gods promises of temporal blessings and prosperity made to his children in as much as all such promises do include this condition of the Crosse Vse 2 Use 2. See the folly of such Christians who because the Lord hath in his Word made many excellent promises of temporal blessings to his Saints and servants do hereupon promise to themselves a life of ease and outward prosperity free from troubles c. As if God had not annexed the condition of the crosse to all his temporal promises of this life or as if he had not as well ordained his true servants to the suffering of afflictions as to the enjoying of temporal blessings in this life c. These do miserably deceive themselves and separate things which God hath joyned viz. the suffering of the crosse and the enjoying of temporal blessings promised to Gods children in this life Use 3 Use 3. To teach us That as we desire and hope to be partakers of the blessings and good things of this life which God hath promised to his Saints and Children so withall we remember with what condition these blessings are promised namely with the condition of suffering the Crosse and afflictions and therefore to make sure accompt of our portion in the crosses and troubles of this life as well as in the blessings and good things promised of God as well to taste of the bitterness as of the sweetness of a Christians life in this world God will have it so and hath so decreed and appointed that his dearest children in this life shall not enjoy all prosperity and no troubles or all comforts and no crosses but prosperity and adversity comforts and crosses mingled together c. Therefore as we daily receive blessings at the hands of God and look for continuance of them according to the promises of God so must we daily prepare for crosses and troubles to be suffered Job 2. 10. Shall we receive good at the hands of God and not evill Yea the more blessings we receive and enjoy the more cause have we both to prepare for troubles and also to bear them with patience and contentedness when they come Observ 2 Observ 2. One kind of crosse or affliction which a Christian must make account to suffer in this life is persecution or troubles raised against him by wicked enemies of God and of his truth This our Saviour here foretelleth unto his disciples So also he doth elsewhere as Joh. 15. 20. If they have persecuted me they will also persecute you c. And 2 Tim. 3. 12. the Apostle affirmeth in general That all that will live godly in Christ Jesus shall suffer persecution This the Saints of God have in all Ages suffered at the hands of wicked men and so must make account to do unto the end of the world that old enmity which God did at first put between the seed of the Woman and of the Serpent Gen. 3. 15. doth still continue and will do to the end of the world And this is the cause that wicked men being set on work by Satan do out of that hatred and malice which they bear to the Saints of God raise troubles against them Which being so Christians in all Ages must make account to suffer this kind of cross viz. persecutions at the hands of wicked men More particularly there are two kinds of Persecution which Christians must make account to suffer from wicked men The first is in word or the persecution of the tongue whereby wicked men and enemies of the truth do speak evil of the Saints of God either mocking and scoffing at them or reviling them or slandering and backbiting them Gal. 4. 29. Ismael in mocking at Isaac is said to have persecuted him The second kind of persecution is in Deed or actual persecution when wicked men do by malitious deeds or practices persecute or pursue the Saints of God labouring to vex and molest them and to stir up troubles against them Thus Saul persecuted David seeking his life c. and thus Paul before his Conversion persecuted and wasted the true Church Both these kinds of Persecution good Christians must make account to suffer from wicked men though not alwayes in the same degree or manner Use 1 Use 1. Teacheth us to prepare and arm our selves before-hand for this kind of crosse and tryal that we may be able to bear it when it cometh viz. to be molested vexed and troubled by the malice of profane and wicked men to be persecuted by them in word and deed c. Pray and labour for Patience and Christian courage to bear this tryal which is very grievous and hard to bear as we shall find when it comes to tryall Use 2 Vse 2. To comfort us when we meet with this kind of tryall viz. persecution by wicked enemies of God and of his truth when such as these do stir up troubles against us when they molest and vex us in word or deed as by scoffs slanders c. Let us not think strange or be dismayed hereat for this is that we must look for and which hath alwayes bin the lot of Gods true and faithfull servants thus to be persecuted and troubled by the wicked of this World Act. 7. 52. Which of the Prophets have not your Fathers persecuted c. The seed of the Serpent hath alwayes bin an enemy to the Seed of the Woman which is the true Church and so will be to the end of the World Here then is no cause of discouragement but of comfort so far forth as we suffer this persecution for the name of Christ and for well-doing Matth. 5. 10. c. Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of Heaven c. It followeth And in the World to come eternal life Observ 1 Observ 1. Though we cannot by good works merit eternal life as the Papists falsly teach yet eternal life is promised and shall be given of God as a reward to such as do conscionably practise good works in this life c. Of this before ver 21. Observ 2 Observ 2. Such as forsake things dear to them in this World for the profession of Christ and the Gospell shall not onely be rewarded of God in this present life so far as the Lord sees it good for them as we have heard before but also in the life to come with the reward of eternal life and glory in Gods heavenly Kingdome And this is the chief and principal reward promised to such by our Saviour in this place So before ver 21. he promised the young Ruler that if he would sell all and give to the poor he should have Treasure in heaven And Joh. 12. 25. He that hateth his life shall keep it unto Eternal life Thus the Apostles
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
chap. 1. 42. See for proof of it Joh. 10. 25. and Matth. 11. 4. Vse 1 Use 1. This confuteth the Jews who at this day continue obstinate in denyal of this that Jesus is the Christ and do expect another to come which shall shew himself to be the true Messiah But this and all the rest of Christ's Miracles are so many Arguments to confute them See then the fearfull obstinacy and blindness which is come on that Nation for their hainous sin in rejecting Christ and in Crucifying him that was and is the Lord of Glory See Rom. 11. 25. Vse 2 Vse 2. This must teach and move us to seek Salvation in and by this Jesus alone and by no other name in Heaven or Earth Act. 4. 12. Doctr. 3 Doctr. 3. As our Saviour being on Earth had power to cure incurable diseases Miraculously that is without ordinary means So he hath still the same power over all bodily diseases to cure them either with or without means whensoever he will Though he be no longer on earth to cure diseases Miraculously yet being now in Heaven he hath as great power as before over the diseases of mens bodies to heal them even without means Vse Vse This may comfort us in time of dangerous sickness though our disease be incurable and such as cannot be healed by means of Physick or by any Art of man yet in this case remember the absolute power of Christ Jesus our Lord who can cure and heal us without means if he see it good for us Where man's help faileth there Christ's help beginneth Seek to him therefore by prayer in this case and rest on him by Faith and he will do that which is for our good Though we are not now to look that Christ should by his absolute power heal us Miraculously without means neither are we to neglect the ordinary means yet this iâ— our comfort that Christ's power is not tyed unto means but is far above them and able to help without them whensoever he pleaseth See before chap. 2. ver 10. Doct. 4 Doctr. 4. Lastly in that our Saviour did by his Divine power Miraculously heal this Woman of her bodily Disease drying up the fountain of her bloudy Issue by this he shewed himself to be such a person as is able to cure and heal the Spiritual diseases of our Souls that is our sinâ— by taking away the guilt of them by the merit of his bloud and by mortifying the corruption of sin in us by his Spirit The same power of Christ which was shewed in his Miraculous curing of bodily diseases is also seen in curing us of our sinâ— whence is that speech of our Saviour before to the Scribes chap. 2. 9. Whether is it easier to say to the sick of the Palsy thy sins are forgiven thee or to say Arise take up thy bed and walk And therefore also Matth. 8. 17. the Evangelist from our Saviour's Miraculous curing of bodily diseases doth gather that he was that person who was foretold by the Prophet Esay 53. 4. That he should bear our Spiritual sicknesses that is our sins and that with his stripes we should be healed that is by the ment of his sufferings our Souls should be healed of the guilt of our sins Use Use Seek then unto Christ Jesus as the onely Spiritual Physitian able to heal us in Soul of our sins if we do but come to him by Faith as this Woman did c. But of this before upon the two former Verses So much of the Miracle it self Now it follows to speak of the amplification of it 1. By the speediness straightway 2. By the certainty She felt in her self c. Observ Observ In that our Saviour did suddenly and instantly cure and stop this Issue of bloud so soon as she touched him This shews the greatness of his Divine power being able in so short a space of time even in a moment to work so great a Miracle So before chap. 1. 31. so soon as he took Peter's Wives Mother by the hand and lift her up immediately the Feaver left her And ver 42. assoon as he said to the Leper I will be thou clean immediately the Leprosy departed from him c. And this shews plainly that this and other like cure wrought by our Saviour were truly Miraculous that is such as were not wrought by any natural helps or means but onely by his Divine power above and beyond the power of nature the reason is because our Saviour wrought these cures suddenly in an instant whereas in such cures of Diseases as are wrought by natural means there is alwayes some competent space of time required for the effecting of them So much of the speediness of the Miracle Now followeth the certainty of it She felt in her body c. Observ 1 Observ 1. In that she did sensibly perceive and feel her self to be cured this teacheth us the truth of this Miracle that it was not a delusion but a work really and truly done above and beyond the power of nature See Joh. 9. 25. Of this see before chap. 2. ver 12. Observ 2 Observ 2. The disease of this woman is here called a Plague or a scourge to teach us that the diseases and sicknesses which are incident to men and womens bodies are fruits of sin and of themselves so many scourges or punishments inflicted on man for sin See this before chap. 3. ver 10. Mark 5. 30 31. And Jesus immediately knowing c. Dec. 17. 1620. NOw the Evangelist setteth down the consequents of this Miracle which are two 1. The manifestation of the Miracle which as yet was known onely to Christ himself and to the Woman cured ver 30 31 32 33. 2. Our Saviour's comforting and incouraging of the woman being stricken with fear and much humbled ver 34. Touching the first the manifestation of the Miracle to the people this is set forth by the means whereby it came to be made known The first means was Christ's enquiry made touching the person which had touched him ver 30. The second was his looking about to see her ver 32. The third was the Womans comming and relating the whole matter unto Christ before the people ver 33. Touching the first means which was Christ's enquiry after the Woman the Evangelist mentioneth 1. The occasion or cause moving Christ to enquire and ask of her viz. The knowledg which he had in himself that vertue was gone out of him 2. The manner of his making enquiry He turned about and asked after her 3. The matter enquired Who had touched his Clothes 4. The impertinent answer of the Disciples to his question or demand not understanding his meaning and therefore seeming to marvail and think strange of his enquiry as appears by the words of their answer ver 31. Thou seest the multitude thronging thee and sayest thou Who touched me Immediately So soon as the woman was made whole and felt her self to be so
done in secret for this is a property of God to see in secret Matth. 6. 4. Object Object Some meer men have had this priviledg to know things done in secret as Elisha of whom it is said That he told the King of Israel what the King of Syria did in his Bed-Chamber 2 King 6. 12 And 2 King 5. 26. he knew what his servant Gehazi did in his absence So Samuel was able to tell Saul what was in his heart 1 Sam. 9. 19. Answ Answ These did not of themselves or by their own power know such secrets but they were extraordinarily revealed to them of God at special times But our Saviour Christ knew such secrets of himself without any special or extraordinary revelation This therefore proveth him to be God So much of our Saviour Christ's Enquiry after the party that had touched him Mark 5. 31 c. And his Disciples said unto him c. Decem. 24 1620. NOw followeth the impertinent Answer which the Disciples made to his Demand Verse 31. His Disciples said to him Thou seest the multitude thronging thee and sayst thou Who touched me Luke 8. 45. It is said That Peter and they that were with him said Master the multitude throng thee c. Now by this Answer Peter and the other Disciples shew plainly That they did utterly mistake our Saviour and did not understand his meaning when he asked who had touched his clothes for they thought he spake onely of an ordinary outward touching of his clothes such as that was whereby the common people which were about him and thronged him did touch him whereas the truth is he spake of a special and extraordinary touching of his Clothes which was accompanied with an inward and spirituall touching of his Person by faith But this the Disciples understood not and therefore they gave this impertinent answer to our Saviour's question by which they seem after a sort to blame and tax him and to wonder at him for asking who touched him when the multitude did not only touch but throng him But herein they discovered both their own indiscretion and rashness and also their ignorance Observ 1 Observ 1. Hence we learn That even the best Christians such as Christ's own Disciples though they have a special measure of grace yet are not without their imperfections and wants See this handled before Chap. 3. Verse 31. And it hath been often spoken of Observ 2 Observ 2. The Disciples testifie That the multitude not only touched but thronged Christ and it is likely that amongst so many there were some besides this woman which had some bodily diseases or infirmities yet none were healed by Christ but only the woman the reason is because she only touched him by faith whereas the rest touched him only outwardly Hence then we may gather That outward fellowship and society with Christ doth not profit any if there be not also a spiritual union and communion with him by faith As this outward touching and thronging of Christ did not profit the multitude for the curing of their bodily infirmities because they wanted faith whereby they should have touched him spiritually so neither can any outward fellowship with Christ nor any outward approaching to him or touching of him profit any to the Salvation of their Souls if they want Faith to touch and apprehend Christ in a Spiritual manner Luke 13. 26. Many who have eat and drank in Christ's presence on earth and in whose streets he taught yet shall at the last day be rejected of him and shut out of his Kingdome because they had onely outward fellowship but no Spiritual union or conjunction by Faith with him Use Use This must teach us not to rest in any outward fellowship or Communion with Christ as if this alone would avail us to Salvation Think it not enough to come near unto Christ and to touch him in an outward manner as this Multitude did think it not enough to draw near to him in outward Profession of his Name and Gospel and in outward performance of Religious Duties of Prayer Hearing his Word receiving the Sacraments all this is but outward touching of Christ's Garment but labour withall and that chiefly to come near him yea to touch and lay hold on him by true Faith then shall we feel vertue to come from him to heal our Souls and not otherwise But more of this in the 34th Verse when we come to it So much of the first means by which the Miracle was manifested Namely Christ's enquiry after the Woman which had touched him Now followeth the second means which was his looking about upon her Ver. 32. He looked round about to see her that had done this thing This he did partly to stir up the people to take special notice of the Miracle and partly to stir up and move the Woman to come forth before him and to declare the Miracle thereby to testify her thankfullness for the benefit of health restored to her And this shews that the Woman of her self was too slack and backward to come and shew her thankfulness by declaring the Miracle otherwise our Saviour needed not to ask after her and to look about upon her to put her in mind of this her duty Observ Observ By nature we are very slack and backward to shew our thankfullness to God for those blessings which he bestoweth on us We are more forward in our great necessity and distress to come and seek to God for help and mercy then we are to shew thankfullness when we have received mercies from him So was this Woman So also the Lepers cleansed by our Saviour Luke 17. 17. though all the ten came to Christ and prayed him to shew mercy on them yet but one of them returned to give Glory to God This our naturall backwardness to shew thankfulness unto God for his Mercies we must here take notice of and learn to be humbled for it and to strive against it using all good means to stir up our Hearts to this Duty of thankfulness unto God for his manifold favours and blessings bestowed on us daily So much of the second means of the manifestation of this Miracle viz. our Saviour looking about upon the Woman to put her in mind to come and shew her thankfulness by uttering the Miracle Now followeth the third and last means namely the womans comming before Christ and declaring of the whole truth of the matter ver 33. Where consider 1. The manner of her comming 1. With great reverence fearing and trembling which is amplified by the cause which was that she knew what was done in her 2. With great Humility expressed outwardly by falling down bâ—fore him 2. Consider what she did being come before Christ She told him the whole truth Quest Fearing and trembling Quest What moved her so to fear Answ Answ Some think the feared lest our Saviour should sharply reprove her for comming secretly to touch him and to be cured of him whereas she
should rather have come more openly that others might have taken notice of the Miracle and have profited by it But I take it the principall cause of her fear was 1. The consideration of Christ's Divine power and Majesty shewed in this Miracle and this reason of her fear the Evangelist himself giveth in the next words when he saith she knew what was done in her That is she sensibly felt and perceived how great a Miracle Christ had wrought in curing her and this moved her to tremble before him 2. The consideration also of her own vileness and unworthiness both in regard of her sins as also of her outward condition having hitherto bin a diseased woman for many years and her disease such as by the Law was accompted unclean Observ Observ That when we are to come before God in any special manner as to pray or to give thanks to him or to perform any special service to him we are to come with all reverence and fear of his Divine Majesty See this point spoken of before ver 22. of this chap. It followeth Knowing what was done in her This shews that it was a true Miracle really and sensibly wrought and not in shew onely But of this see also before ver 29. I proceed to the next words She came and fell down before him By this outward lowly gesture she expressed the inward humility of the Heart that she was touched with an inward feeling of her own vileness and unworthiness Observ Observ By her example we must learn how to carry our selves when we come before God to perform any special service to him We are to come in humble and lowly manner our hearts must be humbled in the sight and feeling of our own vileness and unworthiness and this inward Humility must appear by our outward submission and lowly carriage of our selves in the presence of God Thus Jairus a Ruler of the Synagogue though a great man yet came before Christ in humble manner falling at his feet as we heard before ver 22. and the Leper kneeled to him chap. 1. 40. yea he fell flat on his face before him Luke 5. 12. By this outward humbling and abasing of themselves they testified the inward Humiliation of their Hearts in the sense of their own unworthiness And thus have the Faithfull used to come before God with Hearts humbled in the sight and feeling of their own vileness as Abraham Gen. 18. 27. acknowledgeth before God that he is but dust and ashes And Job 40. 4. Behold saith he I am vile c. And Daniel chap. 9. ver 7. O Lord Righteousness belongeth to thee but unto us confusion of Faces c. And thus ought we to come before God in humble manner especially with Hearts inwardly humbled in the sight of our own unworthynesse Reason Reas God doth best accept of such as are humble and lowly in his sight Esay 66. 2. To this man will I look even to him that is poor and of a contrite Spirit c. yea he delighteth in such Esay 57. 15. Thus saith the high and lofty one I dwell with him that is of an humble Spirit to revive the Spirit of the humble c. and Jam. 4. 6. He giveth Grace to the humble Use 1 Use 1. This reproveth such as come before God to do special services to him in the Pride and haughtiness of their Hearts puffed up with conceipts of their own goodness or worthiness Thus that proud Pharisee came before God Luke 18. He boasted of his good works Thus the Papists at this day come before God to Pray and perform other Services with an Opinion of their own merits and good works for which they hope to be the better accepted of God But God rejecteth such and their Services as he did the proud Pharisee Use 2 Use 2. When we are to come before God to do him speciall service see that we come in lowly and humble manner especially labour to have thy Heart touched and humbled with the feeling of thy unworthiness and vileness in regard of thy sins and let this thy inward Humility appear in thy outward lowly carriage in the sight and presence of God Imitate herein the poor humbled Publican Luke 18. 13. who by the lowliness of his Countenance and outward gesture expressed the inward Humility of his Heart The more humble and low and vile thou art in thy own eyes and the more thou art cast down in the sense of thy own sins and unworthiness the more acceptable thou and thy Services are to God and the more highly doth he esteem of thee So much of the manner of this womans comming before Christ Now it follows to speak of that which she did being come before him namely that she told him all the truth Luke 8. 47. She declared for what cause she touched him and how she was healed immediately Now by this she testified her thankfulness to Christ for the benefit of health restored to her so Miraculously Observ 1 Observ 1. Here then we learn by her example that in all mercies and blessings which we receive from God we ought to shew true thankfulness unto God It becommeth the upright to be thankfull Psal 33. 1. 1 Thess 5. 18. In all things give thanks Now our thankfulness must be both inward and outward 1. Inward in the Heart affected with unfeined desire of glorifying God Psal 103. 1. My Soul praise the Lord and all that is within me c. 2. Outwardly testified and expressed 1. By free acknowledgment of Gods mercies to us as this Woman did unto Christ 2. By yielding praise and Glory to God with our mouthes when we have occasion to mention Gods Mercies to us Thus have the Faithful used to do especially David in every Psalm almost 3. By shewing forth the fruits of true Repentance and Obedience to the will of God in the course of our lives without this all shew of thankfulness in word and tongue is Hypocrisy and Abomination before God To such he will say as he doth to the Hypocrite Psal 50. 16. What hast thou to do to take my Covenant in thy mouth seeing thou hatest Instruction and castest my words behind thee Use Use See then that we thus shew our true thankfulness to God for all his Mercies This is the onely Tribute which he requireth for all that we receive and enjoy from his bounty and goodness Let us therefore be carefull to render it him duely and conscionably as becommeth us Observ 2 Observ 2. In that this woman did not onely shew her thankfulness to Christ by acknowledging this great blessing of health bestowed on her but did also publish it openly before the people we may gather that it is fit for us in some cases to acquaint others with the great mercies and blessings which we have received from God See this observed before ver 19. of this chap. Mark 5. 34. And he said unto her Daughter c. Dec. 31. 1620. HEre is
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ— we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ— or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond â—oyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
own Power But I proceed to the second principall Action of Christ viz. His blessing the Loaves and Fishes Amplyfied by the manner or gesture used therein He looked up to Heaven He Blessed This implyes two things 1. Thanksgiving See Joh. 6. 11. 2. That he prayed unto his Father for a blessing to be given to the Loaves and Fishes which he was about to distribute And it is likely that he prayed not onely for an ordinary blessing but also for an extraordinary viz. That those few Loaves and Fishes might be so multiplyed that they might be sufficient for so many Thus the word Blessed is sometimes used in Scripture to signifie Petition or Prayer for a blessing from God Gen. 48. 20. Jacob blessed the sons of Joseph that is prayed for them Numb 6. 23. The Priests were to bless the People c. Quest Quest How did Christ pray and give thanks to God his Father seeing Himself was God equall with the Father Answ Answ Though he which prayed was God yet he prayed and gave thanks not in his God-head or according to it but in and according to his Humane Nature See Muscul on Joh. 6. 11. Observ Observ See here that we are not to take and use the good Creatures of God for our nourishment and sustenance of this Life without Prayer and Thanksgiving unto God for them blessing and praising Him for the use and benefit of them and praying for a blessing upon them and upon us in the use of them If our Saviour Christ used to do this being the Son of God c. as we see he did both here and Mark 8. 6 7. and Matth. 26. 26. and Luke 24. 30. then how much more ought we to do it If he that was Lord of all Creatures and had Power of himself to bless them and make them nourishable did yet give thanks for the Meat and Drink he received and pray to his heavenly Father for a blessing on them How much more ought we c. 1 Sam. 9. 13. It was the custom of Samuel to bless the Sacrifice before the People did eat of it at the times of the solemn Feasts which they sometimes made after the Sacrifices Which argues That it was the custom amongst God's People not to eat their Meat without Thanksgiving and Prayer to God The like custom was used in the Apostles times as we see by Paul's practice Act. 27. 35. And it was continued in the Church after the Apostles times as Tertullian witnesseth in these words Non priùs discumbitur quà m oratio ad Deum praegustetur Vide Magdeburg Cent. 3. Cap. 6. Col. 142. Reas Reasons Why it is fit for Christians to use Prayer and Thanksgiving when they receive their Meat and Drink 1. We are commanded to Eat and Drink to the Glory of God 1 Cor. 10. 31. Which that we may do the better it is fit and requisite that we give solemn thanks to God at the receiving of our Food and that we pray for Grace to use the Creatures to his Glory c. 2. We receive all Meat and Drinks from the hands of God He is the Author and Giver of all Bodily Food This Jacob acknowledged Gen. 48. 15. The God which fed me all my Life long c. He it is that filleth our hearts with Food and Gladnesse Act. 14. 17. Therefore it is fit we do by thanksgiving at our Meat acknowledge Him as the Giver of it and blesse his name for his goodness toward us If the eyes of all living Creatures wait on God for their Meat c. Psal 145. 15. much more should we c. 3. By Prayer and Thanksgiving the Creatures are sanctified to us 1 Tim. 4. 4. that is by this means we come to use them in holy and lawfull manner as having right and interest to them by the mercy of God in Christ in that we do not presume to take them without his leave but first asking him leave as it were by Prayer c. 4. Without the blessing of God the Creatures have no Power or Vertue to nourish and do us good Hag. 1. 6. Ye eat and have not enough c. Therefore the blessing of God is called the Staff of Bread Ezek. 4. 5. Chap. and Levit. 26. Therefore when we take our bodily Food we have need to go to God by Prayer for his blessing on it that it may have strength and vertue to nourish c. Vse 1 Vse 1. See the brutish profaness of such as sit down to Eat and Drink and rise up again without a word of Thanksgiving or Prayer to God yea they do not so much as lift up their hearts to God in Prayer or Thanksgiving for their Meat and Drink which they receive But like greedy Vultures or Kites seize upon their Meat and Drink as upon a Prey never looking or thinking whence it cometh or like Swine eating Acorns and never looking up to the Tree from whence they fall or like Oxen devouring their Fodder and never regarding him that gives it them In such brutish sort many fall to their Meat without blessing their Tables by Prayer c. A most ignorant and profane Custom utterly unfit to be heard of among Christians professing the knowledge and fear of God What are such profane Persons but wrongfull Usurpers of God's Creatures which they take and use for their nourishment having no right to them but laying violent hands on them without leave from God the Author c. If one of us should take and use another Man's Goods as his Cattle Corn c. and never ask him leave how great a wrong were it no better then Theft and such a one might have an Action in Law against us c. So for any to take the Creatures of God and to feed on them without his leave it is a high injury to his Majesty it is robbery against God and he may and will have an Action against such c. Use 2 Use 2. Let all remember and be carefull to sanctifie to themselves their Meat and Drink by Prayer and Thanksgiving I say All both Rich and Poor Men and Women Masters and Servants c. For this Duty is most neglected by Servants and by the Poorer sort as if they were exempted from it Contrariwise they in some respect have more especiall Cause to be thankfull for their Meat because they are not so well able to provide for themselves as the Richer sort and therefore they are in more speciall manner bound to God for providing for them And besides their store of Provision being but small it is the more needfull for them to pray for a blessing on it that it may be sufficient to nourish them c. So much of the Action of Christ in blessing the Loaves c. Now followeth the Gesture which He used in blessing them He looketh up to Heaven This Gesture our Saviour most commonly used in praying as we may see Joh. 11. 41. and Joh. 17. 1. and
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
a certain Woman whose young Daughter had an unclean Spirit heard of him and came and June 16. 1622. fell at his Feet c. TOuching the Places where this Miracle was wrought you have before heard Now in the next place I am to speak of the impulsive Cause moving our Saviour to work it which was the sute made unto him by a certain Woman of Syrophoenicia in behalf of her Daughter intreating him to cast the Devil out of her set down Ver. 25. 26. Where we have these particulars to consider 1. The Person suing unto Christ described 1. By her Sex A certain Woman 2. By her outward Profession A Greek or Gentile 3. By her Country Syrophoenicia 2. Consider the Occasions or impulsive Causes of her sute 1. The afflicted estate of her Daughter having an unclean Spirit 2. The Fame she had heard of Christ 3. Consider the manner of her coming and putting up this sute to Christ In most humble sort abasing her self at his Feet 4. The matter of her sute That he would cast out c. First of the Description of the Person And first of her Sex A certain Woman Though she was of the weaker Sex as the Woman is said to be in Scripture yet there was a great measure and strength of Faith in her as appeareth Matth. 15. 28. Observ Observ The Lord sometimes giveth great measure of Grace and strength of Faith to the weaker Sex even to Women which are called the weaker Vessels 1 Pet. 3. 7. So before Chap. 5. 34. our Saviour commended the Faith of the Woman which came to him to be cured of her bloody Issue And in Scripture we find examples recorded of sundry excellent Women indued with a great measure and strength of Faith and other Graces As Sarah Debora Hannah Hester Mary Magdalene Martha Lydia Dorcas c. And especially the blessed Virgin the Mother of Christ Therefore also Paul in his Epistles doth mention and commend sundry Women for the Graces which were in them See Rom. 16. and Phil. 4. 3. So Hebr. 11. not onely Men but Women are commended for the strength of their Faith as Sarah Rahab c. And ver 34. By Faith some out of weaknesse were made strong c. Women received their Dead raised to Life again c. yea the Lord oftentimes gives greater measure of Grace to Women than he doth to Men. So Chap. 5. that Woman which had the bloody Issue shewed far greater Faith than Jairus the Ruler of the Synagogue So Abigail far excelled Nabal her Husband in the Grace of Wisdom and Discretion c. Reason Reason 2 Cor. 12. 9 The power of God is made perfect in weakness c. Use Use Comfort to faithful and religious Women against the infirmities incident to their Sex Though they be naturally the weaker Sex yet if they conscionably use the means to get supernatural strength of Faith Courage Widsom c. the Lord will give these to them as soon as to Men. Let them therefore labour to be strong Men in graces of Faith Wisdom spirituall Courage c. Revel 12. 5. The Woman travelling brought forth a male Child Such should all the Children of the Church labour to be though not by natural Sex yet by supernatural strength of Faith c. The next thing by which this Woman is described is her outward profession being a Gentile and her Country being of Syrophoenicia I will handle both these together A Greek That is a Gentile by outward profession See Gal. 3. 28. one that formerly professed the Religion of the Greeks that is of the Pagans and Heathen which lived in ignorance of the true God and of his Word and of the right manner of his Worship being without God in the World and strangers from the Common-wealth of Israel Eph. 2. I say she had formerly professed and lived in this blind and profane Religion of the Gentiles though now she had no doubt renounced that Heathenish profession and had begun to joyn her self to the People of the Jews among whom was the Church of God at that time A Syrophoenician by Nation That is one that was born and lived in the Country of Syrophoenicia which is so called as is most probable because Phoenicia was part of the Country of Syria or else as others think because it bordered unto Syria Object Object Matth. 15. 22. She is called a Woman of Canaan c. Answ Answ It is most probable as the learned observe That the same Country had both these names and that it was called by the Hebrews and Jews the Land of Canaan and by the Greeks Phoenicia And this Canaan or Phoenicia was the Sea Coast of Syria in which stood the Cities of Tyre and Sidon before mentioned Numb 13. 29. The Spies brought word to Moses That the Cananites dwelt by the Sea and by the Coast of Jordan And Judg. 1. 31 32. it may appear that the Cananites dwelt either in Sidon or near unto it Now Sidon was a City of Phoenicia as hath bin before shewed and is agreed upon by all the learned See Purchas his Pilgrim p. 87. and Scultet Annot. in Matth. Marcum Cap. 43. Therefore it is most probable That this Woman was of the Race and Stock of those cursed Canaanites which were yet remaining in that part of Syria notwithstanding the People of God were commanded utterly to root them out Now the Evangelist doth mention her profession that she was a Gentile and her Country that she was a Syrophoenician or Cananite thereby to commend the singular Grace and Mercy of God in calling her out of that grosse blindness and profaness in which she had formerly lived and in revealing Christ unto her and giving her Faith to believe in him Quest Quest How could she come to know Christ and to believe in him seeing she was a Gentile and a Canaanite which lived out of the visible Church among Pagans c. not having the Word of God among them to instruct them Answ Answ Though she were a Gentile and Canaanite yet it is most likely That many Jews also lived amongst the Cananites or Phoenicians in this Country and were mingled with them See Judg. 1. 31 32. Therefore from the Jews she might learn the Doctrine of the Messiah taught in the Writings of Moses and the Prophets See Matth. 5. 22. and so might be moved to believe in him Besides she had heard of the Fame of his divine Doctrine and great Miracles as we shall see afterward more plainly by which she was also moved to imbrace him as the true Messiah Observ 1 Observ 1. In that this Woman being a Gentile was called to believe in Christ and coming to Him by Faith did obtain this great benefit of having her Daughter freed from the tyranny of the Devil and not onely this Temporall benefit but even all Spirituall blessings which concerned her Salvation as we are not to doubt Hence gather That Christ Jesus came into the World for
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
had rashly published that Miracle contrary to his command the People thereupon came so thick upon him that he could no more openly enter into the City to preach but was fain to be without in desert places 3. To avoid all shew of ambition and desire of Vain-glory in respect of himself as he was Man Observ 1 Observ 1. The truth of God is not to be published professed or made known by us unto others out of due time and season Though it be a truth in it self necessary and profitable to be known yet we are not to utter and make it known unseasonably that is to say at such time as the publishing of it is like to do hurt and to tend to God's dishonour or to the prejudice and disgrace of the truth it self The History of this great Miracle wrought by our Saviour upon this blind man was a part of God's truth and such a truth as was in it self necessary and profitable to be known yet our Saviour forbids the same to be published openly and commonly at this unfit and unseasonable time when it was like to do more hurt than good if it should have been made common and publick forthwith To teach us that although we ought to be ready to publish the truth of God to others both the truth of his Word and of his Works so far as we have a calling to do it yet we ought not to do it out of due time and season when more hurt than good is like to come thereof In this case we are rather to glorify God by a wise and discreet silence and concealment of some part of the truth at least for a time till better and more fit occasion be offered for the uttering or publishing of it unto others Eccles 3. 7. There is a time to keep silence and a time to speak For example when we are in the presence and company of such persons as are not fit to hear the truth of God professed or published nor likely to profit by it as before malicious open enemies and scoffers at the truth either of the Word or Works of God here silence is best and by it we more glorify God at such a time than by a rash and unseasonable uttering or professing of the truth Thus our Saviour himself though at all fit and seasonable times he was ready to profess and give testimony to the truth and that even before the enemies of it when there was hope of doing good thereby yet at other times he was silent and refused to answer and to publish the truth as we see Matth. 26. 63. being falsly accused before the High-Priest he held his peace So before Pilate being again accused by the chief Priests and Elders He answered nothing So Luke 23. 9. Mat. 27. 12. before Herod The like Wisdom is to be used by us in concealing the truth of God sometimes before such as are not like to reap good by it but rather to dishonour God the more For we are not to give holy things to Dogs c. Matth. 7. ver 6. Vse Vse To reprove such as do rashly utter or make profession of the truth of God either out of his Word or concerning his Works at unseasonable times or before unfit Persons which tends to God's dishonour and to the hurt and prejudice of the truth it self Therefore take heed of this rashness and indiscretion and learn to make choice of the fittest times to profess and make known to others the truth of God so far as we have a calling so to do that God may be glorifyed and our selves and others edifyed thereby See before Chap. 1. 44. Though we must never deny or conceal the truth of God's Word or Works when we have a Calling to profess or publish the same yet all truths are not to be uttered or professed at all times but then onely when it makes for God's Glory Prov. 15. 23. A word spoken in season how good is it So Prov. 25. 11. Observ 2 Observ 2. In that our Saviour forbids him so much as to go into the Town of Bethsaida again lest that should occasion him to publish the Miracle there contrary to his command We may learn a Point of Christian Wisdom to be practised by us which is not only to refrain that which is evil and unlawful but also to shun and take heed of the very occasions of evil whereby we are in danger to be tempted allured or drawn to do that which is unfit and unlawful for us as to shun the society and company of the wicked and profane to hate the Garment spotted with the Flesh Jude ver 23. Prov. 23. 20. Be not amongst Wine-bibbers c. Prov. 22. 24. Make no friendship with the angry man lest thou learn his wayes c. Come not in such places where we shall have occasions to draw and tempt us to evil and to do contrary to Christ's Commandment c. Be careful to shun all occasions of sin especially of such sins as we are most in danger of c. If thou be in danger of being tempted to the sin of Unchastity make a Covenant with thy eyes as Job 31. 1. and take heed of society with such as are of unchast or wanton behaviour Prov. 5. 8. Come not nigh the House of the strange Woman The not practising of this wisdom in shunning the occasions is one cause that many fall so often dangerously yea after they have repented or made shew of it yet return to their vomit because there is no care to shun occasions of those sins they have been given unto Mark 8. 27. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked May 15. 1625. his Disciples c. HAving finished the fourth principal part of this Chapter touching the Miracle wrought in restoring a blind man unto his sight near to the Town of Bethsaida Now we are come unto the fifth part in which the Evangelist recordeth unto us a special Conference which our Saviour had with his Disciples by the way as he journeyed to the Towns of Cesarea Philippi touching the opinion and perswasion which the common People and themselves had of his Person This is set down from this 27. to Ver. 31. Where consider four things 1. The Occasion of this Conference Our Saviour's going forth with his Disciples to the Towns of Cesarea Philippi 2. The place where he had this Conference with them It was by the way as they travelled thither 3. The Conference it self consisting of two parts 1. A two-fold Question or Demand of our Saviour to his Disciples touching himself or his Person 1. What was the Common People's Opinion of Him Whom do men say that I am 2. What was their own perswasion Ver. 29. Whom say ye that I am 2. The Answer of his Disciples to this two-fold demand To the former they answer That some of the People held him to be John Baptist some to be
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
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
15. The Israelites by living in Egypt had learned to commit Idolatry with a Golden Calf Use Use This shews how needfull it is even for the best to look well to themselves and to be watchfull over their own hearts and wayes that they be not drawn away by the common errors or corruptions of the times and places where they live 2 Pet. 3. 17. Beware lest ye being led away with the errour of the wicked fall from your own stedfastness On the contrary we must flee the common corruption that is in the World through lust 2 Pet. 1. 4 And labour to shine as Lights in the midst of a perverse Generation Phil. 2. 15. Great is the force of evill example and of the common customes and practises of the times to draw away and infect even the better sort like an Epidemicall disease c. Therefore had we need to look carefully to our selves to escape the common contagion and pray unto God to keep us upright in our wayes that we fall not away Observ 2 Observ 2. In that the Disciples were so hard to conceive and believe this Doctrine which our Saviour had taught both at this time and formerly also Matth. 5. 32. touching the unlawfulness of such Divorcements as were commonly practiâ—ed amongst the Jews because it was a Doctrine which was contrary to their erronious conceipt and prejudicate opinion and also to the custome of the times this shews how hard it is for men to receive and imbrace such Truths and Doctrines of the Word of God as are contrary to their corrupt and prejudicate Opinions and especially if they be also contrary to the common custome of the times Such Doctrines though never so true and â—ound yet are hardly received and imbraced by men yea by the better sort how much more then by the common sort which shews how needful it is for such Truths and Doctrines to be often taught and urged again and again by the Ministers of God c. Observ 3 Observ 3. In that the Disciples being yet ignorant and unresolved in this matter of Divorces are not ashamed to acknowledg their ignorance by comming to enquire and ask further of Christ their Master touching this matter this is commendable in them and should teach us that shame should not hinder us from asking questions or from enquiring of those who are able and â—it to resolve us in matters of Religion and cases of Conscience which we are yet ignorant or doubtfull in but we should be forward to enquire and seek resolution from such Thus the Disciples used to go to Christ in all their doubts See before chap. 4 10. and chap. 9. 11-28 Observ 4 Observ 4. In that they came to him privately being in the house when he was most free and at liberty to instruct and resolve them hereof we are taught to be wise in taking the fittest opportunities of time and place to propound our doubts and to seek instruction from such as are â—it and able to resolve and teach us c. See for this also before chap. 4. 10. and chap. 9. 28. Mark 10. 11 12. And he saith unto them Whosoever shall c. April 27. 1628. NOw followeth Christ's answer to his Disciples ver 11 12. In which he sheweth the unlawfulness of such Divorces as were practised amongst the Jews for leight causes or for any cause except Adultery by the grievousness of the sin of such married persons as do in such sort or for any such cause besides Adultery put away their own wives or husbands and marry with others affirming such to be guilty of the sin of Adultery And he saâ—th unto them That is to his Disciples Yet Matth. 19. 9. the words are set down as if our Saviour had spoken them to the Pharisees whence it may seem probable that our Saviour did utter these or like words twice first to the Pharisees in publick disputation with them and then again repeating and explaining the same to his Disciples in the private house Whosoever shall put away his Wife viz. By giving her a Bill or writing of Divorcement and so â—eparating himself wholly from her for small or leight cause yea for any cause whatsoever except for the sin of Adultery That this is the meaning appeareth partly by the scope of our Saviour in these words and partly by comparing this place with Matth. 19. 9. where our Saviour â—aith thus Whosoever shall put away his Wife except it be for Fornication c. that is for the sin of Incontinency committed by the wife after Marriage which is properly the sin of Adultery And shall marry another That is after such a Divorcement or separation made from his own wife shall joyn himself in marriage with another woman He committeth Adultery against her That is by such a second Marriage after such Divorcement from his first and lawfull wife he doth make himself guilty of no less or other sin than the sin of Adultery and that against his first and onely lawfull wife which he did unjustly put away For the Marriage-bond remaining still between him and his first wife notwithstanding such an unjust Divorce hence it follows That the second wife which he joyneth himself to is not his wife but his harlot and so that he is an Adulterer by this means against his first and lawfull wife And if a Woman shall put away her Husband Shall separate her self wholly from her husband or use means to be Divorced from him for any cause except Adultery as before was said of the husbands putting away his wife And be married to another That is to another man or second husband after such separation from her first lawfull husband She committeth Adultery By such a second marriage she becommeth an Adulteress against her first and onely lawfull husband c. as before was said of the husbands marrying after Divorce from his first wife Now from these words the Papists would prove it to be unlawfull for such as are lawfully Divorced to marry again during the life of the former husband or Wife because our Saviour affirmeth such as do so marry again to be guilty of Adultery c. But for answer to them 1. This is a manifest corrupting and perverting of the true sense of this place for our Saviour doth not here speak of marrying again after lawfull Divorcement but of marrying again after unjust Divorcement or separation of man and wife that is to say for such leight causes for which Divorces were practised among the Jews and for any cause except Adultery as doth plainly appear both by the main scope and drift of our Saviour in this place which is to condemn such unjust Divorces practised by the Jews for leight causes and out of the case of Adultery as also by comparing this place with Matth. 19. 9. and with Matth. 5. 32. Where our Saviour doth expresly mention that exception of the case of Adultery as was said before 2. This place is so far from
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
our Saviour here shew his zeal for Gods glory by using his power in reforming these sins and abuses practised in the Temple Observ 3 Observ 3. In that our Saviour shewed his zeal by dealing so thoroughly and unpartially here in reforming abuses in the Temple sparing none but casting out all the buyers and sellers as is said Matth. 21. 12. and not suffering so much as a common vessel to be carried through the Temple hence gather That such as are in authority in the Church ought not only to be careful to reform abuses and to purge them out of the Church but they are also to deal thoroughly and unpartially in this work of reformation not onely purging out some abuses and disorders but all not sparing any no not the least By this they are to shew their zeal for God's glory Thus ought Magistrates to shew their zeal in reforming all sorts of abuses and corruptions in the Church As the Religious Kings of Judah Hezekiah Josiah c. who did not only reform some things amisse in their times but all the grosse and known abuses then raigning in the Church They did not only pull down all Idolatry but took away all means and occasions of it as Idolatrous Altars Images Groves High Places c. And that throughout their whole Land and Kingdom 2 King 23. 24. Josiah did put away all abominations that were espyed in the Land of Judah and in Hierusalem c. Therefore in the following Verse it is said He turned to the Lord with all his heart c. Thus also Ministers of the Word ought to shew their zeal in opposing all abuses in the Church and seeking to reform them They are not to spare or wink at any but to tax and reprove all even the smallest both in their publick Ministery and in private also when there is cause and occasion is offered Thus also should Masters of Families be careful not only to reâ—orm some abuses in their Families but all not tolerating or winking at the least c. Use Use For reproof of such as being in authority in the Church and so being called to reform abuses and corruptions reigning therein do it to halves and partially opposing some abuses but tolerating and winking at others Thus do some Magistrates favouring and sparing some offenders and some abuses suffering them to go unpunished being thereunto moved by some sinister respect The fault of some of the Kings of Judah and Israel that they reformed some things amiss but not all So Jehu 2 King 10. 29. yea Asa a good King yet c. 1 King 15. 14. On the contrary see Jer. 48. 10. He is cursed that doth the work of the Lord negligently So also some Ministers are partial in opposing abuses and corruptions in the Church and in seeking to reform them They reprove some sins and abuses and set themselves against them by their Ministry but not against all Some they wink at and bear with This shews want of true zeal for Gods glory c. Observ 5 Observ 5. Lastly In that our Saviour here was so strict and rigorous that he would not suffer the smallest profanation of the Temple being the place consecrated to Gods solemn worship he would not suffer so much as a common Vessel to be carried through it Hence gather that by the same reason the smallest abuse or profanation of the Sabbath day being the day and time hallowed to God is not to be tolerated in the Church but to be opposed and hindered by all means especially by such as are in Authority as Magistrates Ministers c. Vse Use Against such as think some breaches of the Sabbath may be tolerated well enough as worldly talk or conference doing of some worldly business left undone the day before buying and selling of small matters using some sports c. Some think these are small matters and that we need not be so strict or precise as to oppose or hinder them from being done On the contrary no profanation of the Sabbath is to be accounted small And if our Saviour were so strict in hindering the least profanation of the place of Gods worship then we cannot be too strict in opposing the least profanation of the day and time of Gods Worship Mark 11. 17. And he taught saying unto them Is it not written My House shall be called of all Nations the Jan. 17. 1629. House of Prayer but ye have made it a den of Thieves HItherto of the actions performed by our Saviour in purging the Temple at Hierusalem from abuses 1. His driving out the buyers and sellers 2. Overthrowing the Tables of the Money-changers and seats of such as sold Doves 3. His not suffering so much as a common Vessel to be carried thorow the Temple Now followeth his words and Doctrine joyned with his former actions In which words he renders a reason of his former extraordinary fact in casting out those buyers and sellers c. which reason is taken from the great sin of those buyers sellers and Money-changers in that they abused the Temple to a contrary end unto that for which it was ordained For whereas it was ordained to be a house of Prayer they had turned it into a den of Thieves Observ Observ Such as have a Calling to reform abuses in the Church ought to have good ground and reason for that they do herein and to shew it if need be c. In the words consider two things 1. A declaration or shewing of the true end and use for which the Temple was ordained of God viz. to be a house of Prayer which our Saviour proveth by Scripture out of Esay 56. 7. 2. A sharp reproof of those profaners of the Temple for their gross abusing of that holy place whereby they turned that which was appointed for a house of Prayer into a den of Thieves which reproof is also grounded on Jer. 7. 11. Of the first He taught That is shewed the ground and cause of his former sharp and severe proceeding against these profaners of the Temple in driving them out thence c. Is it not written The place of Scripture where this is written which our Saviour here alledgeth is Esay 56. 7. Of which I will speak afterward Observ Observ In that our Saviour alledgeth Scripture here as the ground of his proceeding in purging the Temple from those profane abuses before mentioned Hence we learn what should be the ground and rule of all proceedings of such as are in Authority in reforming abuses and corruptions in the Church viz. the Scriptures or written Word of God Upon this ground and by this rule our Saviour here proceeded So at other times as chap. 10. 6. c. when he would reform the corrupt Doctrine of the Pharisees and the unlawfull practice used among the Jews in putting away Wives for small or sleight causes he alledgeth against them the written Word of God concerning the first institution of Marriage This then is the ground and
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
you this Gospel written by St. Mark which I have made choice to go thorough rather than any of the other Gospels because it is more brief than any of the rest are and so will require lesse time St. Austin saies That Mark seems to have followed Matthew Tanquam Breviator Ejus as his Abridger or Epitomiser and he is so for the most part but not alwaies for this Evangelist hath some things which neither Matthew nor any of the other Evangelists have recorded in writing this History Before I come to the Gospel it self and to the words now read it may be fit to speak somewhat though briefly touching the Title of this Book It is called The Gospel according to Mark for so the words are read in the Original Now this Title containes two things 1. The general Name given to the whole Book called the Gospel 2. The Pen-man or Writer of it Mark. Touching the first The word Gospel is a common name to al the Books of the four Evangelists The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify in general any good or joyful tidings but more properly and peculiarly it is in the New Testament applyed unto that most joyful Tydings of all other concerning Christ Jesus his coming in the Flesh to work our Redemption and concerning our Salvation and the means of it procured and wrought by him And according to this Acception the Word is used three waies 1. To signify the Doctrine of Christ and of Salvation purchased by him Mark 16. 15. Preach the Gospel to every Creature Thus it is commonly taken 2. To signify the preaching or publishing of the foresaid Doctrine of Christ as Rom. 1. 16. I am not ashamed of the Gospel c. i. e. of the preaching of it And thus the word is to be taken in the 1. verse of this present Chapter which I have now read as we shall see by and by 3. This word Gospel doth sometimes signify nothing else but the History or Narration of those things which Christ did and spake on earth when he first brought this glad Tydings of Salvation to us in his own Person Acts 1. 1. And thus the word is used in the Title of this Book and of the other three Evangelists Further It is called The Gospel according to Mark by which phrase is meant that St. Mark was the Writer or Pen-man of it not the Author or Inditer of it for that was the Holy Ghost Vide Paraeum Prooem in Matth. What Mark it was that wrote this Gospel is not certainly known but it is probably thought by Divines it was he that is called John Mark Act. 12. 12. to whose Mother 's House Peter came after his delivery from prison who is also mentioned by the same name Act. 15. 37. It is also thought to be the same Mark of whom both Paul and Peter do make honourable mention Col. 4. 10 11. Paul saith he was one of his work-fellows to the Kingdom of God and Peter 1 Epist 5. 13. calleth him his Son by which honourable testimonies given him it may appear that although he was none of the twelve Apostles whereof two only i. e. Matthew and John were Writers of the Gospel yet he was a man of great account in the Church Some of the ancient as Eusebius and Hierome do write that he was the Disciple and Companion of Peter and that he received his Gospel from the mouth of Peter putting that into writing which he had heard Peter preach and further that this Gospel being written by him was afterward approved and allowed by Peter See Euseb lib. 2. c. 14. Hieronym Catalog in Marcol But this I leave as uncertain Howsoever most certain it is that the Writer of this Gospel was infallibly assisted by the Holy Ghost in the writing of it and so this as well as the other three Gospels is of Canonical authority according as the Chuch hath alwaies from the first writing of it received and approved it so to be we therefore are still to embrace and hold it in like manner to be of Divine authority So much of the Title set before this Book Now to come unto the Book it self The general scope and drift of which as also the other Books of the Evangelists is to shew and prove that Jesus of Nazareth the Son of the Virgin Mary is the true Messiah and Saviour of the World which was promised in the Old Testament and foretold by the Prophets and which was in due time exhibited and sent of God the Father into the World Joh. 20. 31. And this St. Mark doth prove in his Gospel by shewing how those things which were foretold by the Prophets concerning the Messiah were fulfilled in this Jesus the Son of Mary which being so he must needs be the true Messiah Touching the sum of this Gospel it contains the history of Christ In which history four things are recorded by St. Mark concerning our Saviour 1. The course of His life and actions or the history of His sayings and doings till a little before His death This reacheth unto the 14. Chapter of this Gospel 2. The history of His Passion and Sufferings Chap. 14 and 15. 3. The history of His Resurrection Chap. 16. unto the 19. Verse of it 4. and lastly The history of His Ascension briefly set down in the two last Verses of that Chapter Touching this Chapter five things are recorded in it 1. The solemn Baptism of Christ 2. His temptations 3. His preaching in Galilee c. 4. Calling of four Disciples 5. Certain Miracles Vide ver 12. In the Baptism of Christ consider two things in order 1. A description of the person which baptized Him which was John the Baptist unto the 9. Ver. 2. The Baptism it self laid down Ver. 9 10 11. Touching the description of John Baptist he is set forth to us by the Evangelist two waies 1. By his publick Office and Ministery from the 1. Ver. to the 6. Ver. as also Ver. 7 8. 2. By the austerity and strictness of his private life Ver. 6. Touching the history of his publick Ministery the Evangelist layeth down First A Preface to it Ver. 1. Secondly The history it self To begin with the Preface Ver. 1. The beginning of the Gospel of Jesus Christ the Son of God These words are to be taken not as a general preface to this whole Book but onely as a more particular preamble set before the history of John Baptist his publick ministery The beginning of the Gospel By the Gospel understand here not the history of this Gospel but the preaching or the publishing of the doctrine of the Gospel touching the glad tydings of Salvation by Christ and we must note that these words have relation unto the 4th Ver. following where it is said that John Baptist preached the Baptism of Repentance for the remission of Sins and the meaning is this as if the Evangelist had said The preaching of John Baptist was the first