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
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
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
their own Parents in such weighty and serious matters as do concern them as in the matter of Marriage and in choice of their Calling c. They will be their own guides and counsellors despising the counsell of their Parents c. These sin not onely against the Word of God but even against the light of Nature It was the sin of wicked and profane Esau that he would not be ruled by his Parents in the choice of his Wife but he took Wives of the Hittites which were a grief of mind to his Parents Gen. 26. 34. Let all children take heed of this sin lest God punish it in them as he often doth by sending his curse upon such Marriages as are made without Parents consent or advice So much of the Damsells asking counsell of her Mother touching the Petition which she was to make unto Herod Now followeth the advice which was given her by her Mother She willed her to ask the head of John Baptist That is to desire of Herod that John might be beheaded and that his head might be brought and presented unto her in a Charger for so much may be gathered by comparing the words following in the next verse with Matth. 14. 8. where it is said that she was instructed of her Mother to ask John's head in a Charger She might have counselled her daughter to ask some rich gift or great matter of wealth and preferment either for her daughter or for herself but such was her Malice and grudg against John that having this opportunity offered to have him put to death she rather adviseth her daughter to ask this then any other favour gift or preferment whatsoever Observ 1 Observ 1. Here first we may observe that wicked and ungodly Parents are apt to give wicked and lend counsell to their Children and to teach them wickedness In stead of giving them good Counsell and Instruction they give them such as is evil and wicked In stead of bringing up their Children in Instruction and Information of the Lord as good Parents ought to do Ephes 6. 4. they train them up and teach them to serve the Devill and to commit sin This no doubt was one cause that the Children and Posterity of Cain proved so wicked and ungodly because they were so ill taught of their Father And this also was the cause that those 42. young children were so graceless as to mock the good Prophet Elisha by calling him bald-pate because they were so taught and instructed by their Parents 2 King 2. 23. Reason Reas Wicked Parents have a desire that their Children should be like them and resemble them in qualities and properties therefore they use means by lend counsell and evill Instruction to make them like unto themselves Vse 1 Use 1. See one cause why the Children of wicked Parents do for the most part prove wicked and ungodly like their Parents even because such Parents are usually so ready to infect and Poyson their Children with lend and wicked counsell and instruction As they hurt and infect them by ill example so also by wicked counsell and advice See then that it is a great Judgment of God upon Children to be born of wicked Parents and to be trayned up under them such Children are in great danger to learn wickedness and lendness of their Parents For although Religion and Grace commeth not by Inheritance yet sin and wickedness doth come by Inheritance from Parents to Children And though God do sometimes call some Children of wicked Parents to be partakers of his Grace yet most often and usually the Children of such lend Parents do prove wicked like themselves and it is Gods special and extraordinary mercy to such Children if they prove good and Gracious Vse 2 Use 2. Seeing it is the property of wicked Parents to hurt and infect their children with contagion of sin by their wicked counsel and instruction let all Christian Parents take heed of this giving ill counsel and instruction to children Beware of teaching them or counselling them to commit sin This they will do too soon without any teaching for it is natural to them take heed therefore of thrusting them forward to it by counsel or instruction It is a most wicked thing in Parents to teach their children to lye to swear to speak filthily c. or to encourage or counsel them to these or the like sins Yet such Parents are to be found But let them take heed For if it be a sin in Parents not to teach their children good things not to give them good counsel then how much greater sin to poyson them with wicked counsel And if it be a sin not to restrain and keep them back from sin by all good means then how much greater sin to thrust them forward to sin Therefore let all Parents professing the fear of God take heed of this fearful and dangerous sin of giving wicked counsel to their children And on the contrary let them be careful to give them good and religious counsel and instruction especially to teach them the true knowledg and fear of God and to counsel and encourage them to the service of God and to the practise of all holy and good duties So did David and Bathsheba to Solomon as we see 1 Chron. 28. 9. Prov. 31. Observ 2 Observ 2. It is the Property of the malicious eagerly to thirst after revenge So Lamech Gen. 4. 24. Esau Gen. 27. 41. Jezabel 1 King 19. 2. Scribes and Pharisees thirst after revenge against Christ So Herodias here Use Use Take heed of harbouring malice in heart c. An eye for an eye c. Observ 3 Observ 3. See the cruell and deadly hatred of the wicked against Gods Servants never resting till it seek their blood See also afterward upon Chap. 11. Verse 18. This was before handled Verse 19. So much therefore shall serve touching the preparation going before the Suit or Petition made by Herodiasses Daughter unto Herod in that she took advice of her Mother who counselled her to ask the head of John Baptist Now we proceed to the 25. Verse in which is laid down her sute unto Herod And first to speak of the manner of putting up her Petition She came in straightway with great haste c. Quest Quest Why did she make such haste Answ Answ No doubt but she was advised and stirred up by her Mother so to do lest if she delayed time Herod's mind should change or grow cold in the matter which he had promised and so she should be disappointed of her hope and desire Therefore also it is said in the words following That she desired John's head to be given her by and by Observ Observ Here we learn That the wicked are very forward and diligent in practising sin delaying no time but hastening the matter with all speed that may be c. See this handled before Chap. 3. Verse 6. I proceed from the manner of her coming to put up her sute
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
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
seems to be implyed because the promise was to them and to their children See Perk on Gal. 3. 27. pag. 305. This Truth we are to hold and maintain against the Anabaptists who deny Baptism to Infants because they want knowledg and so cannot have actual faith which is in Scripture required of those that were to be baptized as Act. 8. 37. and elsewhere But to this we answer That where actual faith is required of such as were baptized it is to be understood of those who were of years of discretion at the time of their baptism and so were capable of actuall faith But as for Infants born in the Church it is sufficient to make them capable of Baptism that they are within Gods Covenant as hath been shewed c. And that Infants born in the visible Church have right to Baptism it may further appear two wayes 1. By the practice of the Apostles baptizing sometimes whole Families in which it is most probable that there were some Infants or little children See Act. 16. 2. By the Sacrament of Circumcision in the Old Testament which was by Gods Commandement to be received by Infants the eighth day after their birth Gen. 17. 10. Now Baptism succeedeth in the room of Circumcision in these times of the New Testament Col. 2. 11 12. Therefore c. Here note That though Infants born in the Church have right to Baptism and ought to be Baptized yet their salvation is not absolutely tyed to the outwatd Baptism but they may be saved without it in case they be prevented by death c. Necessitas duplex 1. Praecepti 2. Medii c. By the first Baptism is necessary Not absolutely by the second c. Use 2 Use 2. See that we are not to despise little Infants or Children born in the Church but to esteem well of them and to shew it by our loving and respectful usage of them seeing they belong to Gods Covenant yea to his heavenly Kingdom for ought we know c. Use 3 Use 3. To move Christian Parents to be careful of the Religious Education of their Children that so they may be fit to be partakers of Gods Kingdom seeing they have right to it in regard of Gods Covenant c. Use 4 Use 4. Comfort to Christian Parents when God takes away their Children in Infancy or young age by death they have cause to hope well of them especially if themselves be believers Observ 2 Observ 2. In that our Saviour doth not say Of these is the Kingdom of God but Of such c. meaning not only Infants or little Children but such also as do resemble young children in disposition and qualities hence gather that the Kingdom of heaven doth belong not only to young Children born in the Church but also to such as resemble little children and are like unto them in disposition and qualities c. But of this afterward in the Verse following Observ 3 Observ 3. In that the estate of eternal life and glory in heaven is here called the Kingdom of God we are to take notice of the excellency of that estate of glory prepared for the Saints in heaven being compared to a Kingdom and called The Kingdom of God and the Kingdom of heaven in this and many other places of Scripture But of this see before Chap. 9. 43 c. Mark 10. 15 16. Verily I say unto you Whosoever shall not receive the Kingdom of God as a little child May 25. 1628. he shall not enter therein c. OUr Saviour having alledged a Reason why his Disciples should not hinder little children from being brought to him viz. because the Kingdom of heaven belongeth to such that is not only to children but to such as are like unto them c. Now Verse 15. he further confirmeth the truth of that reason viz. That Gods Kingdom belongeth to such as do resemble little children in qualities and properties This he confirmeth by shewing how great necessity there is for every one that would be partaker of Gods Kingdom to become like unto a little child in that none but such shall enter into that Kingdom and this our Saviour avoucheth with his usual kind of Asseveration Verily adding also the weight of his own authority unto it I say unto you the more to confirm the truth and certainty of the matter In the words there are two things to be considered 1. The manner of our Saviour's avouching or affirming that which he speaketh here Verily I say unto you 2. The matter avouched That whosoever shall not receive the Kingdom of God as a little child c. Of the first see before Chap. 3. 28. Of the second By Kingdom of God understand that estate of glory in the life to come which God hath prepared for his Elect. As in the former Verse To receive the Kingdom of God is To be partaker of it after this life Whosoever shall not receive the Kingdom of God as a little child That is whosoever shall not in this life resemble and become like unto a little Child or Infant in qualities and disposition that so he may be fit to be partaker of Gods Kingdom after this life in Heaven He shall not enter therein He shall never be made partaker of that estate of eternal life and glory in Gods heavenly Kingdom Doctr. 1. Noâ—e shall be partakers of Gods heavenly Kingdom in the life to come but such as are first qualified and become fit for it in this life Our Saviour sayes here That whosoever doth not receive the Kingdome of God as a little Child that is whosoever doth not in this life become like unto a little child that so he may be fit to receive the Kingdome of God he shall not enter into it Col. 1. 12. Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in Light Thus it must be with all Christians that desire to be partakers of that heavenly Inheritance they must first be made meet for it in this life Quest Quest How must Christians be qualified and fitted in this life for Gods heavenly Kingdome c Answ Answ By such Spiritual Graces as are requisite to make them fit We must first be partakers of the Kingdome of Grace As 1. By the Grace of Repentance and true Conversion from their sins unto God Matth. 18. 3. Except ye be Converted and become as little Children c. Called Repentance unto Salvation 2 Cor. 7. 10. And Repentance unto life Act. 11. 18. 2. By the Grace of effectual Calling whereby they must be actually separated in heart and in their course and manner of life from this World that is from the profane and wicked and must be joyned to the true Church of Christ and become subjects of his Kingdome of Grace 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred to you c. Rom. 8. 30.
young man who was forward to come to enquire after eternal life the rather because it is said afterward Christ looked on him and loved him One cause was for that he was so well affected in his youth Observ 2 Observ 2. In that this young man was also a man of great wealth and of great authority or dignity even a Ruler amongst the Jews here is a pattern for great men in our times to imitate in being forward to seek after heaven and the life to come and to use the means to attain unto that life else the zeal of this young Ruler shall one day witness against them The wealth of Rich men and honour and dignity of great men should not hinder but further and stir them up to be the more heavenly minded and to be the more carefull to seek heaven and the life to come that so as they are great in this World they may also be great in that which is to come even in the Kingdome of heaven Therefore the Word of God calls upon great men and Rich men in special to mind things Spiritual and heavenly and carefully to indeavour and seek after them 1 Tim. 6. 17. Charge them that are Rich in this World that they be not high minded c. That they do good be rich in good works ready to distribute c. laying up for themselves in store a good foundation against time to come that they may lay hold on eternall Life See also Psal 2. 10. Kings and Judges of the Earth are exhorted to get Spiritual wisdome to know and imbrace Christ that they may be saved by him Now followeth the particular description of this young Ruler as it is here set down by Saint Mark. 1. By his forwardness in comming to Christ to move this question to him He came running to him Observ 1 Observ 1. This should teach us like zeal and forwardness in seeking after Spiritual and heavenly knowledg that we should not onely desire and seek to be instructed in the wayes of God and in the means of attaining to life eternal but we should be affected with a zealous and earnest desire of such instruction and we are to shew the same by our pains diligence and forwardness in using all means to attain to this heavenly knowledg For example we are to shew our zeal and forwardness in comming to the publick Ministry of the Word to be instructed by it Ready to hear Eccles 5. 1. Swift to hear Jam. 1. 19. Yea we should not onely be forward our selves but stir up others to like forwardness Esay 2. 3. Many people shall say Come let us go up to the Mountain of the Lord c. â—nd he will teach us of his wayes c. We are also to be zealous and forward in private searching of the Scriptures which are able to make us wise unto Salvation setting apart some time daily if it be possible to read some portion of the Word of God for the better instructing of us in the way and means of attaining to eternal life Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life c. The like zeal and forwardness we ought to shew in using all other means to attain to this excellent knowledg of eternall life and the means to be partakers of it as frequent and earnest prayer unto God thâ—t he may open our eyes to see the things which concern our eternall â—eace and Salvation Also conference with others thereby to gain more knowledg in the Word of God and in the things which concern our own Salvation Thus it is not enough that we desire and seek this knowledg of the things which concern our Salvation and the life to come but we are to be zealous earnest and forward herein hungring and thirsting after this knowledg above all other knowledg and using all pains and diligence to attain unto it Prov. 2. 3. If thou cryest after knowledg c. If thou seekest her as Silver c. Herein we are to imitate this young Ruler who came running to Christ to enquire and learn of him how to be saved The like zeal and earnestnesse should we shew in seeking after this Spiritual and heavenly knowledg of the things which concern our Salvation Vse Use To reprove such as are so cold slack and negligent in seeking after this knowledg of the things which concern their Salvation who have so little love or desire to the means of this knowledg as to the publick Ministry of the Word reading of the Scripture Prayer holy conference c. no â—oy or delight in these duties but they are rather irksome and tedious to them Ignorant they are in the things which concern their Salvation and which of all other they ought chiefly to know and ignorant they are willing to be still neglecting the means of knowledg yea saying unto the Lord with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes This is a willfull ignorance which is most damnable Joh. 3. 19. How far do these come short of the zeal that was in this young man who was carryed with such an eager and earnest desire to know and be instructed in the way and means of Salvation that he came running to Christ to ask this question of him c. Other knowledg men greedily seek after as knowledg of earthly matters skill in their Trades how to get wealth c. but no such desire to Spiritual and heavenly knowledg c. Observ 2 Observ 3. In that this young man though a great rich man and a Ruler was not ashamed to use this gesture of running to Christ and that in the high way which might seem to be a disparagement to his dignity â—nd greatnesse of his place this may teach us that we ought not to be ashamed of being zealous and forward in good and Religious duties nor yet of seeming to be so but we must shew our zeal and forwardness before others as occasion is offered though it bring some outward shame or disgrace to us in the World and amongst men yea the greatest persons should not be ashamed c. 2 Sam. 6. David was not ashamed to shew his zeal before all the people in dancing before the Ark in token of his Spiritual joy and thankfulness for the return of it to Sion yea notwithstanding that Michol scoffed at him for it yet he professeth that he would be yet more vile c. And Psal 119. 46. he saith He would speak of Gods testimonies before Kings and would not be ashamed Use Use For reproof of such as are ashamed to seem zealous or forward in the profession of Religion and Religiouâ— dutieâ— as Prayer hearing the Word holy conference sanctifying the Sabbath c. thinking it will be a disgrace or disparagement to them in the World c. This was the fault of Nicodemus Joh. 3. who being a Pharisee and a Ruler of the Jews was ashamed to come to
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
of externall Justice Temperance Prudence Fortitude Chastity c. as Socrates Cato Aristides Fabricius c. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law c. Use Use For admonition to all Christians and Professors of Religion to take heed of resting in this that they have some good qualities or vertues in them which are amiable or praise-worthy in themselves before God and men but above all to labour for the true Sanctifying Grace of Gods Spirit and for the power of Religion and godliness without which all their Morall or civill vertues though never so good in themselves shall do them no good at all Though thou hast never so many good civill vertues or amiable qualities c. yet if thy heart be not yet truely changed and purged by Faith in Christ thy person is odious to God and all the good things and vertues in thee though in themselves they be good and amiable and such as God commandeth and alloweth for the matter of them yet as they come from thee being out of Christ they are no way pleasing but abominable to God Therefore first cleanse the Fountain and make the Tree good that the fruit may be truely good c. Observ 2 Observ 2. We may bear a kind of love to the persons of natural and unregenerate men void of true Sanctifying Grace though not simply as they are void of Grace yet in respect of those common gifts and good things which we see to be in them as in regard of the good parts or gifts of nature which God hath bestowed on them as sharpness of Wit Memory Strength or Comeliness of body c. or in regard of their Learning or knowledg in Arts and Tongues or in regard of those Moral or Civill vertues which are in them c. In these respects and for these good things or common gifts of God in them we may love and affect them though not with that speciall and singular love which we owe to the Saints of God yet with an inferiour and common kind of love in respect of the common gifts and graces of God which are in them Reason Reas We ought to love and esteem well of the gifts of God wheresoever we find and take notice of them and therefore even in natural and unregenerate persons See Jam. 1. 17. and in respect of these gifts and good things in them which come from God we may be affected with a kind of love to them and shew the same by tokens and testimonies thereof as our Saviour did to this young man by looking amiably upon him Gal. 6. 10. Let us do good unto all c. Now doing of good is a fruit of love therefore we are to shew a kind of love to all men even to such as are but natural men c. 1 Pet. 2. 17. Honour or esteem all men This cannot be without love in respect of the good things that are in them Samuel shewed much love to Saul though a wicked man by praying for him and mourning for him when for his sin of disobedience he was rejected of God from being King of Israel 1 Sam. 15. 1. It grieved Samuel and he cryed to the Lord all night And though the Lord do blame Samuel for mourning for him chap. 16. ver 1. yet not simply for mourning but for mourning so much and so long for him Caution Caution We are so to shew love to natural and unregenerate men for the good things in them that withall we be carefull not to shew any love or liking to their sins and corruptions or to countenance them therein Distinguish between their persons and the good things in them and between their sins and corruptions Observ 3 Observ 3. If our Saviour Christ loved this young man for his Religious care and forwardness to keep the Commandements of God from his youth and though it were but an external obedience as appeareth by comparing these words with the former then on the contrary he cannot but hate and abhor such as are careless negligent and unconscionable this way He cannot but hate such as are profane and wicked from their youth c. When any begin betimes to obey Gods Commandements even in their youth this procureth the love of Christ towards them c. As on the contrary profaneness and disobedience to Gods Commandements in young men and Children is odious unto Christ causing him to hate and abhor such Use 1 Use 1. Terrour to such as are profane and wicked even from their youth and childhood like those Psal 58. 3. living in gross sins of disobedience against God's Commandements Such are odious to Christ Jesus and he will shew his hatred by taking vengeance on them if they repent not See 2 King 2. 24. Vse 2 Use 2. Parents to train up their Children in the fear of God c. Now followeth the answer of our Saviour to the young mans former reply ver 20. which answer consisteth of two parts 1. An admonition of him touching the defect or imperfection of his obedience to the Commandments One thing thou lackest 2. A Precept or Injunction in which he enjoyneth him certain duties to be practised for further tryal of his obedience and the better to discover to him the great defectiveness of it The first duty is to parâ— with all he had upon Christ's command for relief of the poor Go sell all thou hast 2. To come and follow Christ 3. To take up the Cross One thing thou lackest This is spoken in way of answer to those words of the young man to Christ Matth. 19. 20. What lack I yet To this our Saviour now answers directly telling him that he was defective and came short in one point of obedience to the Commandements which he supposed himself to have kept hitherto Quest 1 Quest 1. What was this one thing wherein he failed Answ Answ The true denyal of himself in renouncing and forsaking the sin of covetousness and inordinate love of wordly wealth This seems to be that which our Saviour chiefly aime that in telling him that One thing he came short in And this may appear 1. By the means used by our Saviour to convince him of his sin of covetousness and to discover it to him in that he enjoyneth him to go sell all he had c. 2. By the event of the matter in that he went away sad at that saying ver 22. Quest 2 Quest 2. But was there nothing else besides this one thing in which he failed Answ Answ Yes many other things but our Saviour mentioneth one especially because it was the chief and principal in which he failed and the cause of his other failings Observ General Observation Because the young man erred of ignorance in saying that he had kept the Commandements and seemed tractable and desirous to be further instructed therefore our Saviour doth not answer him roughly or deal with him by sharp reproof as he
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâ—ualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâ—ther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâ—eignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
under our feet as dung 3. Set our hearts chiefly upon Spiritual and heavenly riches labour first and principally to love and desire the riches of Grace here in this life and of eternal life and glory in Gods heavenly Kingdome Matth. 6. 33. Seek first the Kingdome of God and his Righteousness c. Col. 3. 2. Set your affections on things above and not on things on earth The more we love affect and seek these spiritual and heavenly riches the less shall we care for earthly the less shall we love and desire them yea the more we shall contemn them 4. Consider the nature of all earthly riches how vain and transitory they are and of how short continuance but this worlds goods which concern onely this present momentary life and may be taken from us or we from them we know not how soon or suddenly Prov. 23. 5. They make themselves wings and fly away as the Eagle Called uncertain riches 1 Tim. 6. 17. like a fugitive servant as Chrysostome compaâ—es them who is ready to be gone when we have most need of him All but perishing suâ—stance 1 Pet. 1. 7. Gold that perisheth They perish with this life yea oftentimes before this life is ended neither can we carry them out of the world with us Hic acquiruntur hic relinquuntur as Ambrose sayes Therefore not worth the loving or affecting over-much Consider alâ—o that even while we have them they are vain and unprofitable of themselves not able of themselves to help or do us good they cannot preserve life or keep off sicknesse or deliver us in the evil day Luke 12. 15. life stands not in abundance Ezek. 7. 19. They shall cast silver and gold in the streets c. 5. Consider That worldly wealth and riches are so far from helping and doing us good of themselves that on the contrary they often prove hurtful and dangerous to the poâ—â—essours as snares to intangle and hinder them in the wayes of God and in the attainment of eternal life 1 Tim. 6. 9. They that will be rich fall into temptation and snares c. Instruments and occasions of many sins and wicked lusts full of distraction and disquietness of mind piercing us thorough with many sorrows c. 6. Lastly consider our condition in this world as we are Christians we are called and profess to be as Pilgrims and strangers on earth and that heaven is our Country whither we are travelling 1 Pet. 2. 11. I beseech you as Pilgrims c. Therefore as Pilgrims and travellers in a strange Country do not set their hearts upon those things they meet with in their way lest they hinder them in their journey but use them onely for the present and as if they used them not So we c. Observ 4 Observ 4. One Property and mark of a covetous man addicted to worldly wealth and too much in love with it is He is loth and unwilling to part with his wealth it is a grief and sorrow unto him to part with it yea though it be to good uses and God calls him to it So it was with this young man And so it is with all covetous persons as Nabal 1 Sam. 25. how loth was he to part with any of his provision for relief of David and his followers c. how many excuses doth he make So Ananias and his wife Act. 5. were loth to part with all their worldly poâ—â—essions when the present necessity of the Church required and therefore they kept back part of the price when they had sold it colouring it over with lying and dissembling And comâ—on experience shews this to be true in all covetous and worldly-minded men that it is tedious and grievous to them to part with their worldly wealâ—h and substance hence it is that they are so backward to give to good uses as to the poor to the Church c. it must be wrung from them Hence also it is that they are so grieved and take it so to heart if they suffer any loss or hinderance in their outward estate they think themselves undone It is a death to them to part with their goods c. Reas 1 Reason 1. Thaâ— which a man is in love with he is loth to paâ—â— with now the covetous man is in love with his wealth yea his love is chiefly set upon it Reas 2 Reason 2. That whâ—rein a man doth place his trust and confidence that he must needs be loth to part withall Now the covetous man doth put trust in his wealth relying upon it as the only or chief means of safety welfare and happiness Prov. 18. 11. The rich mans wealth is his strong City And Luke 12. When the rich fool had his barns full he thought himself safe Use 1 Use 1. See one means to know and discern a covetous man viz. by this property and mark by his lothness to part with his wealth if he shew himself to be so by his backwardness to give to good uses or by his grief and sorrow conceived and manifested when God calls him to forsake or part with his wealth c. The Tree is known by his fruit c. And this is one fruit of a covetous man to be grieved when he should part with his wealth Vse 2 Use 2. See how to try and examine our selves touching this sin of covetousness Whether we be tainted with it and how far forth whether it reign in our hearts or no. Look whether we be loth unwilling and backward to forsake and part with ouâ— wealth when God calls us to it or when there is occasion for us to give to good uses as to the poor c. If it be a great grief to thee suspect thy heart of covetousnesse c. On the contrary if thou be willing and content to part with thy worldly substance when God calls thee to do it either by taking thy wealth or some part of it from thee by some casualty or loss or by giving thee opportunities of employing thy wealth to good uses c. this argues that the sin of covetousness doth not raign in thy heart Now followeth the cause or reason both of the young man's sorrow and of his departure from Christ taken from the greatness of his wealth For he had great possessions Observ Observ In that his great wealth is mentioned as the occasion of his covetousness and lothnesse to part with his wealth at Christ's command hence we may gather That worldly wealth is a great occasion of the sin of covetousness and inordinate love of riches So it was in this young man and so it is in many other rich men as common experience shews Hence it is that in Scripture rich men are sometimes put for covetous rich as Verse 25. of this Chapter It is easier for a Camel to go thorow the eye of a nâ—edle than for a rich man c. So Jam. 5. 1. Go to now ye rich men c. Judas his bearing the bagg