Disciples in their trouble and fear tells them who he was thereby intimating his presence that he was at hand to help and deliver them and for this cause also he afterward went up into the Ship to them Ver. 51. Now if his bodily presence were so comfortable to his Disciples in these their troubles much more comfortable to the Faithful is his spiritual presence whereby he is present with thâ—â— in all their troubles by his Divine Power Providence and Mercy to assist and strengthen them and to comfort and deliver them Therefore Matth. 28. ult sending forth his Apostles to teach and baptize and mâ—ving how many troubles they should meet with in execution of that their Ministry he promiseth them for their comfort that he will be with them alwayes unto the end of the World For this cause also when Paâ— was in great trouble and danger at Jerusalem the Lord himself came and stood by him in the night to â—â—mfort and encourage him See Act. 23. 11. Use 1 Use 1. See how to comfort and encourage our selves agaiâ— all fears terrours and doubts in time of trouble and danger outward or inward look at Christ's preâ—â—nce with us and labour by Faith to believe and be perswaded of it To this end consider what promise he hath made to be present with us in the greatest troubles Isa 43. 2. Fear not for I have redeemed the c. When thou passest through the Waters I will be with thee c. So Psal 91. 15. I will be with him in trouble c. Use 2 Use 2. Pray unto our Lord Jesus Christ to shew himself preâ—ent with us in all our troubles fears and dangers Then we shall not be dismaied nor out of heart c. So much of our Saviour's manifesting himself to them c. Now to speak of his other words of comfort and encouragement Be of good cheer be not afraid Observ 1 Observ 1. He doth not sharply rebuke them for their over-much fear as he might have done but beareth with them and in mercy comforteth them against ther fear Hence gather that he is a meek gentle and merciful Saviour toward all his faithful Ones willing to bear with their Infirmities and ready to help and comfort them against the same Heb. 2. 17. A merciful High-Priest c. Heb. 5. 15. Not such a one as cannot be touched with the feeling of our Infirmities c. Isa 42. 3. A â—ruised Reed shall be not break and the smoaking Flax shall he not quench c. Use 1 Vse 1. Here is great Comfort to the Faithfull againsâ— their Infirmities and Frâ—â—lties If they see and feel them and be truly humbled for them and do constanâ—â—y strive against them then let them not be discouraged for they have such a Saviour as will not deal â—oughly and sharply win them for their Frailties and Corruptions He will not rebuâ—e or chastise them in Wrath for them but will rather bear with them in Meeknesse and in Merâ—y help and succour them and comfort them against their Infirmities c. Use 2 Use 2. This teacheth us how to â—eal with our Brethren which sin of Infirmity not to censure or reprove them over-sharply but in meekness and mercy to support them and help to bear their burthen herein following the practise of our Saviour Christ Mat. 11. Learn of me for I am meâ—k c. Rom. 14. 1. Rom. 15. 1. Gal. 6. 1. Observ 2 Observ 2. Further In that our Saviour doth here comfort his Disciples in their fear by the words of his own mouth bidding them be of good cheer and not to fear Hence we may observe that the word of Christ is a special and singular means to stay and comfort the heart against fear in times of danger As this was true of Christ's lively Voice when he was upon Earth that it was very comfortable to his Disciples in this their great fear and in the danger which they supposed So is it no lesse true of the written Word of Christ being by Faith apylyed unto the Conscience that it is very effectual to comfort and encourage the Faithfull against all Fears and Terrours in time of greatest Distresse and Danger Reas Reas This Word of Christ doth assure the Faithful of his special Protection of them in the midst of greatest dangers and this must needs be a special means to stay and comfort their hearts against fear in such dangers Use Use See how to comfort our selves against such fears as we are apt to be troubled with in times of danger see that we be well acquainted with the Word of Christ and labour by Faith to apply it to our selves for comfort in such cases Hearken to the voice of Christ's Word speaking comfort c. So much of our Saviour's comforting of his Disciples by word Now it followeth to speak of his Comforting them by Deed Going up unto them into the Ship This he did to the end that by enjoying his company and presence they might be the more encouraged and comforted against their fear and danger in which they were before Hence we learn that Christ's presence is a great comfort to the Faithful in all troubles and dangers But of this before Mark 6. 51 52. And the Wind ceased c. Jan. 20. 1621. OF Christ's miraculcus walking on the Sea and the Consequents of that Miracle we have spoken Now in these two Verses is laid down another Miracle wrought by our Saviour about the same time namely His miraculous stilling of the Tempest of Wind which was risen on the Sea Where consider two things 1. The Miracle it self 2. The Consequent of it Touching the former the Points of Instruction to be gathered from it have been before handled in speaking of the former Miracle To proceed therefore to the Consequent of this and the former Miracle for it is to be referred unto both it is laid down in these words They were sore amazed in themselves and wondred Now this amazement and wonder is amplified 1. By the measure or greatness They were sore amazed beyond measure c. 2. By the Causes of it 1. More near The want of due consideration of the Miracle of the Loavs formerly wrought 2. By the remore cause thereof viz. The hardness of their hearts They were sore amazed Or astonished with great fear and admiration of the great and strange Miracles wrought by Christ in walking upon the Sea and stilling the Wind unto which also are to be added two other Miracles wrought by Him about the same time One of which was that he inabled Peter to walk upon the Sea Matth. 14. The other was that the Ship being now in the midst of the Sea or not far from the midst for they had rowed but 25 or 30 furlongs when Christ came to them Joh. 6. 19. our Saviour caused it to come suddenly to the Land or Shore as appeareth Joh. 6. 21. So that here were four severall Miracles wrought together by our Saviour
art made partaker of them and hast true Title to them Use the means therefore to attain to this Faith especially the frequent and Conscionable hearing of the Word c. Doctr. 2 Doctr. 2. In that our Saviour wrought some few Miracles at Nazareth for their sakes which did Believe though the most Believed not Hence gather That the unbelief of some cannot prejudice others which Believe nor keep them from being partakers of Christ's benefits Rom. 3. 3. The Apostle sheweth that though some of the Jews did not believe yet their unbelief could not make the Faith of God to be without effect By the Faith of God understand his truth and fidelity in performing his promises of Mercy and Salvation to the Faithfull So the meaning is that the unbelief of some could not hinder others which were believers from being partakers of that Grace and Salvation which God had promised to them in Christ So that the Faithfull are sure to be partakers of Gods mercies in Christ and of all benefits of Christ needfull to Salvation notwithstanding the unbelief of the wicked and Reprobate Vse Use Comfort to true Believers living amongst unbelievers and wicked ones void of Faith the unbelief of such cannot prejudice their Faith nor hinder them from being partakers of the Mercies of God and benefits of Christ So much of the second event or Consequent of the Nazarites being offended at Christ namely his working of so few Miracles there Now follow the two last events ver 6. The one That he marvelled at their unbelief The other That He went round about the Villages Teaching He Marvailed at their unbelief This is mentioned as the cause of his working so few Miracles there because their unbelief made them unfit to be partakers of his Miracles the greatness of which their incredulity is here set forth in that our Saviour is said to have wondred at it Not that he did so wonder at it as if he had bin ignorant of the cause of it as men are wont to admire those things whereof they know not the cause or reason for our Saviour as he was God knew well enough the cause of their unbelief to be the great hardness of Heart unto which they were given over of God but this must be understood of Christ according to his humane Nature onely that as he was man he considering their unbelief did wonder at it and by his admiration shewed the greatness of that sin in them And there was just cause for our Saviour thus to admire the greatness of their incredulity if we consider the excellent and most powerfull means which they had to work Faith in them even the Preaching of Christ and his Miracles wrought before their eyes the excellency of both which themselves were driven to confess and yet these means did not work Faith in them which shews that they were exceedingly and strangely hardned in unbelief Doctr. Doctr. Here then observe this That when any people or persons have excellent and powerfull means of Grace and Salvation vouchsafed them of God and yet are not bettered by them nor any saving Grace wrought in them by such means this discovers great and extraordinary hardness of Heart in such even such hardness of Heart as is to be admired and wondred at This shewed great hardness of heart in the Scribes and Pharisees in that they heard Christ's Doctrine and saw his Miracles which were powerfull means to work good on them and yet they were not bettered by them Therefore our Saviour was grieved for their hardness of heart it was so great as we heard chap. 3. ver 5. The like we may see in Judas and Pharaoh and in those Cities of Chorazin Bethsaida and Capernaum which repented not though Christ Preached and wrought most of his great Miracles amongst them Matth. 11. 20. therefore our Saviour justly upbraided them with their impenitency Use Use See then what a fearfull thing it is for any to live unprofitably under excellent and powerfull means of Grace and Salvation as to live where the Word is plentifully and powerfully Preached in publick and where there is plentifull means of private Reading Conference and the like helps and yet not to profit by such excellent means not to be furthered in sound Knowledg of the Word nor to have any measure of saving Faith and Repentance wrought in them by such means An evident sign of great hardness of Heart and that such are setled upon the Lees of their ignorance unbelief and other sins as the Prophet speaketh Zephan 1. 12. We are to pitty the case of such and to pray for them that God may soften their Hearts by his Spirit that they may be fit to be wrought upon by the means of Salvation And this must also admonish us to look to it that we be not in the number of such as live unprofitably under the excellent and pretious means of Salvation lest we discover our selves to be given over of God unto great hardness of heart which is a most fearfull Judgment 〈◊〉 have cause to pray against more then against any Temporal Plague or Judgment as we heard before ver 2. It followeth And he went round about the Villages c. Because they of Nazareth conremned him and rejected his Doctrine therefore he departed from them and went and Preached in other Villages near adjoyning round about them Observ Observ The Lord doth in Justice punish those that contemn the means of Salvation and profit not by them by taking away those means from them See this handled chap. 5. ver 18. Mark 6. 7. And he calleth unto him the Twelve c. Mar. 18. 1620. NOW we are come unto the second principal part of this Chapter in which the Evangelist layeth down the History of Christ's sending forth of his Twelve Apostles to Preach Where we have to consider 1. The sending of them forth with the diverse Circumstances of it ver 7 8 9 10 11. 2. Their obedience in going forth and in performance of those duties of their Apostolicall Office which they were sent to perform ver 12 13. Touching the sending of them we may consider 1. The person sending Christ together with the Action of sending 2. The persons sent the Twelve Apostles 3. The manner of sending them Two and Two together 4. The qualifying of them for the performance of the Embassage on which they were sent He gave them power over unclean spirits 5. The charge given them at the time of his sending them verse 8. c. The occasion of this sending forth of the Apostles see Matth. 9. 36 c. ad finem Capitis He called them and began to send them forth Having before solemnly chosen and ordained them to this Office of Apostles chap. 3. 14. Now he sendeth them to execute that Office Having hitherto for some good space of time lived with Christ as his unseperable companions seeing his Miracles and being instructed of him in publick and private and so by
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
Sicknesse neglecting the means of Physick and yet perswading themselves that God will give them health c. This is a tempting of God to pretend that we rely upon his Providence and yet to use no means whereby to serve his providence for preservation and safety of our Bodies It is also a breach of the sixth Commandement and a degree of murther to neglect the means of preserving our bodies and bodily lives our chief care indeed should be for the Salvation of our Souls yet may we not be careless of the good and safety of our bodies Excessive care of the body is forbidden in the Word of God but not all care thereof So understand that Matth. 6. 25. Mark 3. 10 11 12. For He had healed many c. Octob. 10. 1619. IN the former Verses the Evangelist shewed that a very great multitude of People flocked unto our Saviour Christ being by the Sea of Galilee together with the cause moving them to flock unto him as also a remedy used by him to prevent their thronging of him namely the hearing of the great things which he had done Now in these three next Verses he sheweth more at large the cause both of their great concourse and also of his using that remedy to prevent their thronging of him the Cause was for that he had there wrought many Miracles by reason whereof the People pressed upon him c. Now these Miracles are of two sorts 1. The miraculous curing of many that were Diseased Ver. 10. 2. The powerfull mastering or subduing of the Devils in those that were possessed Ver. 11 12. Touching the former the Evangelist setteth down 1. The miraculous Cures in these words For he had healed many 2. A consequent which followed thereupon The People pressed upon him to touch him as many as had Plagues He had healed many The Evangelist meaneth that he had miraculously cured them without ordinary means onely by his Divine Power for so he used to cure the Diseased either onely by touching them or by speaking the word barely commanding them to be whole as we have heard before Observ Observ Here we see that our Saviour Christ is not onely a Spirituall but also a Bodily Physitian He came into the World not onely to cure the Spirituall Diseases of Mens Souls that is their Sins but also to heal the Sicknesses and Diseases of their Bodies by his Almighty Power Therefore being upon Earth he did not onely forgive Sins and suffer for Man's Redemption but also cure many of their bodily Diseases miraculously a◠we have heard in the former Chapters That which is spoken of God Psal 103. 3. may be applyed to Christ He forgiveth all our Iniquities and healeth all our Diseases both Bodily and Spirituall And it was necessary that our Saviour Christ should miraculously cure the Bodily Diseases of Men whilst he lived on Earth thereby to shew and prove that he was that Person who was appointed and sent of God to take away Men's Sins which are their Spirituall Sicknesses as is shewed Matth. 8. 17. out of the Prophet Esay Vse 1 Vse 1. See then that Christ is an all-sufficient Saviour Able perfectly to save such as come to God by Him as the Apostle speaketh Hebr. 7. 27. He is able to save us both in Soul and Body and to cure the Diseases of both most perfectly and as he is able so he is willing and ready to cure the Faithfull not onely in Soul of their Sins by the merit of his Blood and efficacy of his Spirit but also to cure their Bodily Diseases so far as is good for them And though he be not now on Earth to cure Bodily Diseases miraculously neither must we look for this yet his Power is still as great as ever it was over all Bodily Diseases to cure them without means or with means yea his Power is now rather greater then it was on Earth Use 2 Use 2. Therefore seek to Christ not onely for Spirituall Health though chiefly for that but even for Bodily He is the best Physitian for Soul and Body Though he be not now on Earth and so thou canst not go to him with the feet of thy Body nor speak to him nor touch his Body or Garments as these diseased Persons here mentioned yet go up to Heaven to Him with the feet of thy Heart and Affections and speak to him by thy prayers and touch him and lay hold on his Power and Mercy by Faith do this in all Bodily Sicknesses and Griefs Thou must not neglect other outward helps and means of Physick and the like but above all forget not to seek to Christ Jesus the best Physitian for Soul and Body to blesse the means to thee It followeth Insomuch that they pressed upon Him c. This shews what was one end for which so great a multitude came to Christ at this time even to have their bodily Diseases cured miraculously And it is likely to have been the fault of many that they sought to Him more for the cure of their Bodies than to have their Souls benefited by his Preaching yet no doubt but some also came for this end To touch Him By this it seems they had heard of some that had been before cured by Touching our Saviour Christ's Body or Garments And it is likely that hereupon they had some superstitious conceipt as if the bare touching of him had vertue to heal them whereas all the vertue came from his Person as he was God or from his Godhead and not from his Body or Garments See Mark 5. 30. But yet withall this pressing to touch him doth shew their Faith at least the Faith of some of them that they were perswaded of Christ's Power and Mercy that he was able and willing to cure them if they came unto him So many as had Plagues Or Scourges as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth So he calleth those Disenses of the Body with which they were afflicted to shew the grievousnesse of them and the nature of them that they were sent of God upon them as Scourges and Punishments for sin So much of the Words Observ 1 Observ 1. By example of these pressing upon Christ to be healed of their Bodily Diseases we learn What to do in all Miseries and Afflictions even to seek unto Christ Jesus for help and relief yea to be forward and earnest in seeking to Him pressing unto Him as this People did Thus we should do both in outward and inward afflictions both of Body and Mind 1. In outward and bodily Afflictions as Sickness Pain Poverty Want c. The bestway to find help and ease and relief is to go unto Christ by prayer yea to make haste and to presse unto Him by the earnest prayer of Faith intreating Him to give us strength patience and deliverance in the due time appointed Herein we are to imitate the Diseased People in our Saviour Christ's time who pressed unto Christ to be
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ— he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
arise and walk thereby shewing that life was truly restored to her this shews that the Miracles of Christ were truly and really wrought not in shew and appearance only But of this we have spoken often before in handling other Miracles It followeth And they were astonished c. Now the Evangelist setteth down two special Consequents of the Miracle The first is the Effect wrought by it in the beholders They were in great measure astonished The second is a two-fold Commandment or Charge given by our Saviour Christ unto them 1. That they should not publish the Miracle 2. That meat should be given to the damsel Verse last Touching the first In that they were so greatly astonished at the sight of this Miracle this shewes the greatness and strangeness of it Some think it was the greatest that Christ had hitherto wrought and that this Damsel was the first which he raised from death but it is rather likely that the Widowes son of Naim Luke 7. 11. was the first Howsoever this Damosel was one of the first and the Miracle one of the greatest and most admirable which Christ had yet wrought Therefore no marvail if the beholders were so greatly astonished with admiration Observ Observ Hence learn That it is fit that we should be much affected with reverence and admiration of the extraordinary Works of God which we see or hear of But this hath also been spoken of before Quest Verse 43. And he charged them straightly that none should know it Quest Why did he give this charge seeing his Miracles were wrought to the end they might be known and he knew this Miracle could not be long hid Answ Answ 1. His meaning was not simply to forbid that any at all should be acquainted with it but not any such as were unfit to be told of it being not likely to make good use of it but rather to cavil at it and to grow more malitious and envious against Christ as the Scribes and Pharisees c. 2. His purpose was not to restrain them from making it known at all but he would not have it presently divulged and made common 1. Lest the People by hearing of this great Miracle should be moved too much to flock after him out of a vain curiosity and desire of novelties and so should hinder his preaching 2. Lest the People flocking after him upon the hearing of this Miracle this should incense and enrage the Scribes and Pharisees against him and so cause them to seek his death before the due time for it was come 3. Because this was one of the greatest Miracles which he had hitherto wrought which did most plainly and clearly prove and manifest his God-head shewing him to be Lord of life and death therefore he would not have it made commonly known to all at the first but by little and little afterward in tract of time For so it was ordained of God that the Divine glory of Christ should not be manifested all at once on the sudden but by certain degrees untill his Resurrection which was the time appointed for the full manifestation of it as may appear Matth. 17. 9. Observ Observ Hence then we may gather That every Truth is not fit to be uttered or published at every time but in due time and season when it may bring glory to God and when we may do good by uttering and professing it See this Point observed before Chap. 1. 43. And he commanded to give her meat To shew that she truly lived and to shew the truth and certainty of the Miracle But of this before See Joh. 12. 2. Act. 10. 41. Finis Quinti Capitis CHAP. VI. Mark 6. 1. And he departed thence and came into his own Countrey c. Febr. 11. 1620. THis Chapter containeth in it sundry speciall Histories 1. Our Saviour Christ's Preaching in his own Countrey unto Verse 7. 2. His sending forth of the Twelve Apostles to preach and work Miracles from Verse 7. to the 14. 3. The Judgment and Opinion of Herod concerning Christ when he heard of his fame by occasion whereof the Evangelist relateth also the history of the beheading of John Baptist from Verse 14 unto the 30. 4. Our Saviour's withdrawing himself with his Disciples into the Wilderness to rest themselves where nevertheless the people assembling to him he took occasion to teach them and to feed five thousand of them miraculously with five loaves and two fishes This is set down from Verse 30 unto the 45. 5. His miraculous walking upon the Sea to his Disciples and his helping them being much troubled with difficult rowing in a storm from Verse 45 unto 53. 6. Lastly his coming into the Land of Gennesareth and working sundry miraculous Cures of Diseases there from Verse 53 to the end of the Chapter Touching the first of these the Evangelist layeth down Four Things 1. Our Saviour's coming into his own Country together with the persons which accompanied him viz. his Disciples Verse 1. 2. His Preaching there in the Synagogue on the Sabbath day 3. The Effects which followed in the people upon his Preaching Which Effects are three 1. That many which heard him were astonished 2. They questioned among themselves about his Doctrine Miracles and Person Verse 2 3. Whence hath this man these things c 3. They were offended in him 4. The Evangelist mentioneth certain Events or Consequents which followed upon their taking offence at him 1. Our Saviour answereth for himself and closely reproveth them for their unthankfulness in being offended at him and contemning his Person and Doctrine shewing them the cause of this contempt which was this because he was now in his own Country and among his own kindred c. and therefore the more subject to contempt Verse 4. 2. He wrought but few Miracles there but only cured a few sick persons Verse 5. 3. He marvailed at their unbelief 4. He went and preached in the Towns near about on every side Verse 6. And he departed thence That is from that part of Galilee where he was before and where he had wrought the two former Miracles in curing the Woman of her Bloody-Issue and of raising Jairus his Daughter from death See Chap. 5. 21. And came into his own Countrey That is to the City Nazareth in Galilee which is called his own Countrey or City Luke 4. 23. 1. Because there he was conceived by his Mother the Virgin Mary as appeareth Luke 1. 26. 2. There his Parents Joseph and Mary dwelt Luke 2. 39. it is called their own City and there also his Kindred dwelt as may appear by that which is said Verse 3. of this Chapter 3. There our Saviour himself dwelt with his Parents and was trained up under them being subject to them as is said Luke 2. 51. all the time that he lived a private life till he took upon him his publike Office which was about the space of 30. years See Luke 4. 16. And hence it is that he was
these means sufficiently prepared and fitted to execute the Office of Apostles Now they are sent to execute it by Preaching and working Miracles Quest Quest Whither were they sent to Preach Answ Answ The particular Towns or Villages are not named by the Evangelists but it appeareth Matth. 10. 5. that they were not sent to the Gentiles or Samaritanes but to the Jews onely The reason whereof was because the due time appointed for the Calling of the Gentiles was not yet come till after Christ's Ascension for although our Saviour after his Resurrection gave them their general commission to Preach to all Nations Matth. 28. 19. yet they were not to put it in execution till after his Ascension into Heaven and not presently after his Ascention for they were first to Preach unto the Jews and then being rejected of them to turn to the Gentiles Act. 13. 46. Here then the Evangelist speaketh of our Saviour's first sending of them to the Jews to Preach to them and to work Miracles among them Quest Quest Why did he not send them to Preach among the Jews Answ Answ That by their Preaching and Miracles they might stir up the Jews to believe in Christ and to imbrace him as the true Messiah therefore Matth. 10. 7. they are commanded as they went to Preach saying The Kingdome of Heaven is at hand that is the true Messiah is come and the manifestation of his Spiritual Kingdome and Government in the Church is near upon fulfilling This therefore was the principal end of their sending now that they might thus stir up and move the people where they came to imbrace and receive Christ as the true Messiah And to the same end also were those seventy Disciples afterward sent forth Luke 10. 1. Observ 1 Observ 1. In that our Saviour Christ himself in his own person did call and send forth his Apostles to Preach this sheweth one special priviledg which the Apostles had above all other Pastors and Ministers of the Church they were immediately sent of Christ receiving commandment from his own mouth to Preach as here and Matth. 28. 19. So also Paul though none of the Twelve was immediately Called and sent of Christ Act. 26. 17. and Gal. 1. 1. Whereas all other Ministers of the New Testament are Called and sent immediately by the Church receiving their Ordination from such as have Authority in it to ordain and send them For this cause the Apostles are called by this name because they were sent of Christ immediately Vse 1 Use 1. Hence gather the Infallible truth and certainty of the Doctrine of the Apostles which they have left unto the Church in their writing for that which they wrought is the substance of that which they had before Preached and that which they Preached they were Called and sent of Christ himself immediately to Preach it yea they were not onely immediately sent of him to Preach it but they also learned and received the substance of all that they taught from his own mouth and therefore they could not err either in their Preaching or Writing of that Doctrine or any part of it This therefore must strengthen our Faith in Believing and embracing the Doctrine of the Apostles as the Divine Truth and immediate Doctrine of Christ himself and cause us to yield obedience unto it as we would obey the Voyce of Christ himself if he did now speak to us on earth Use 2 Use 2. Seeing it was the priviledg of the Apostles to be immediately sent of Christ Hence it follows that their Office and Calling ceased with them and did not pass from them to others by succession for although other Ministers succeed the Apostles as Ministers of the Church of the New Testament yet not as Apostles They succeed them in the Office of Preaching the Word and Administring the Sacraments but not in the Office of Apostles in generall and absolutely not in the special Priviledges by which the Apostles differed from other Ministers of the Church as in their immediate Calling and sending in the Infallible assistance of the Spirit c. Therefore it is a gross and absurd errour of the Papists Teaching that the Pope succeedeth Peter in his Apostolicall Office and Authority and in the Infallible assistance of the Spirit so as he cannot err in his consistory when he sitteth Judicially to determine matters of Faith Observ 2 Observ 2. In that the Apostles are sent of Christ before they go to Preach we learn that none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till they be duly and lawfully Called unto it Rom. 10. 15. But of this see before Chapter 3. Verse 14. and Chapter 1. 3. Observ 3 Observ 3. In that the Apostles were sent of Christ to Preach We learn how all Ministers lawfully Called should be esteemed namely as the Embassadours or Messengers of Christ 2 Cor. 5. 20. Paul giveth that Title to himself and to Timothy whom he joyneth with himself in the beginning of that Epistle And though ordinary Ministers of the Church be not immediately sent of Christ as the Apostles were yet they are Called and sent by that Authority of the Church which is derived from the Apostles and so from Christ for as they were immediately sent of Christ so they afterwards Called and Ordained other Pastors and Elders in the Church to succeed them Act. 14. 23. And they being Ordained of the Apostles did afterwards Ordain and send others and so the power and Authority of Calling and sending Ministers being first conferred of Christ upon the Apostles hath bin derived from them to the Church in all ages since unto this day so as in this respect it may be truly said of all Ministers of the Church lawfully Called that they are sent of Christ and are to be taken and accompted as his special Messengers Use 1 Use 1. See then that Ministers of the Word and their Doctrine should be received with all due reverence and respect even for his sake that sendeth them This moved the Galathians to receive Paul as Christ himself Gal. 4. 14. Especially their Doctrine is to be regarded and Conscionably obeyed as the Message of Christ Use 2 Use 2. See that such as contemn the Ministers of Christ lawfully Called or reject their Ministry do contemn Christ himself Luke 10. 16. So much of the person sending the Apostles together with the Action of sending them Now follow the persons sent The Twelve That is the Twelve Apostles whose names we heard recited before Chapter 3. Verse 16. where we shewed a probable reason why our Saviour chose this number of Twelve and not more or fewer Now we must here call to mind that among these 12 there was one wicked man numbred Judas Iscariot branded with this mark of infamy that he betrayed Christ The reasons why Judas was chosen see before chap. 3. Observ Observ Here then observe that all Ministers of the Church which have a
kept him from true Repentance So what was it that made the Ministry of the Prophet Esay unprofitable to the Jews but their hardness of heart Isa 6. 9. Go tell this People hear indeed but understand not c. Make the heart of this People fat c. So what hindred the Scribes and Pharisees from profiting by Christ's Doctrine and Miracles but the hardness of their hearrs as may appear Mark 3. 5. We may also see this in the examples of Cain and Judas though the Lord used means to bring them to Repentance yet the hardness of their hearts kept them from profiting by the means Reas Reas Hardness of heart makes such persons unfit to be wrought upon by the means of Grace which the Lord useth towards them it makes them insensible of the Word Sacrament Works of God c. yea it makes them to resist and fight against the means of Grace as Stephen saith of the Jews Act. 7. 51. Ye stiff-necked and uncircumcised in heart and ears ye do alwayes resist the Holy Ghost c. Use 1 Vse 1. See the cause that many profit so little by so great and plentifull means of Grace the fault is not in the means but in the hardness of heart which is in such making them utterly unfit to be wrought upon by the means and to profit by them Hence it is That many who hear the Word and receive the Sacraments often c. yet are little or nothing the better but remain still in ignorance unbelief impenitency c. because of the hardness of their hearts which so possesseth them that they cannot repent or believe c. Vse 2 Vse 2. See how dangerous and fearfull it is to have our hearts hardned in ignorance unbelief and other sinfull corruptions This makes all means of Grace uneffectuall and unprofitable to us at least it hinders from profiting in such measure as we should and might otherwise Therefore take heed of such hardnesse of heart using all means to be preserved from it Of which see before Chap. 3. Ver. 5. Observ 2 Observ 2. Further observe here in that the Evangelist chargeth Christ's Disciples with hardnesse of heart that therefore there may be and is even in good Christians yea in the best some degree of hardnesse of heart So Mark 8. 17. our Saviour reproveth their hardness of heart And Mark 16. 14. He upbraided them with their unbelief and hardness of heart Reas Reas The work of Grace and Sanctification in the Regenerate is imperfect in this Life they are but in part renewed the corruption of sin is but in part mortified in them therefore as other sins and corruptions so this of hardnesse of heart may and doth remain in them in some degree even after Regeneration Quest Quest What difference is between that hardnesse of heart which is in the Regenerate and that which is in the Wicked Answ Answ 1. The Regenerate do in some measure see and feel their own hardness of heart whereas the unregenerate have little or no feeling of it for the most part See Ephes 4. 19. and 1 Tim. 4. 2. 2. The Godly do not onely feel but are unfeignedly grieved and humbled for their own hardness of heart so are not the Wicked 3. The Godly do hate and constantly strive against it using all good means to be rid of it and to have their hearts softened more and more not so the Wicked who bear with themselves and willingly go on in hardness of heart yea they willingly harden their own hearts See Rom. 2. 5. 4. In a word hardnesse of heart in the Godly is a sin of infirmity but in the Wicked it is a raigning sin bearing sway and prevailing in them Use 1 Use 1. Admonition to the best Christians to labour more and more to see and bewayl their own hardnesse of heart hating it and striving against it by all means c. Vse 2 Vse 2. Comfort to such as feel and complain of their own hardness of heart hating and striving against it in themselves by all means If it be thus with them they need not be discouraged seeing there is some hardness of heart even in the best Christians c. Mark 6. 53 -56. And when they had passed over they came into the Land of Genesareth and drew to the shore And when they were come out of the Ship straightway they knew Him And ran thorow that whole Region round Jan. 27. 1621. about and began to carry about in beds those that were sick where they heard he was And whithersoever he entred into Villages or Cities or Country they laid the sick in the Streets and besought him that they might touch if it were but the border of his Garment and as many as touched him were made whole HEre is laid down the sixth and last principall part of this Chapter viz. The History of Christ's coming into the Country of Genesareth and His working of sundry miraculous Cures of Diseases there The sum is this Our Saviour coming with his Disciples into the Land of Genesareth the People of that Country did presently upon his arrivall there take speciall notice of Him and thereupon took order speedily that the sick Folk throughout the Country should be presented unto Him and withall they beseech Him that they might onely touch the border of his Garment thereby testifying their Faith in Him and so many as thus touched him were miraculously healed Where consider two things 1. Our Saviour's coming with his Disciples into the Land of Genesareth 2. The Miracles which He wrought there for confirmation of this Doctrine Touching the first When they had passed over That is over the Sea of Galilee or Lake of Genesareth when the former Miracles were wrought They That is Christ and his Disciples and the rest that were with them in the same Ship came into the Land of Genesareth This Genesareth was one part or Region of the Country of Galilee where our Saviour so much conversed bordering unto the Sea of Galilee or Lake of Genesareth on the West side of the Lake and from hence it was called the Lake of Genesareth as Luke 5. 1. It was a very fair pleasant and fruitfull Country as Josephus and Hegesippus report of it Vide Adrichon Descript Terrae Sanctae And so much the very name implyeth For Genesareth being a Chaldean or Syrian word doth signifie as much as the Garden of Princes or a princely Garden See Drus Comment prior in Voces Novi Testam They drew to the Shore Here is an Hysteresis For they drew to the Shore and came out of the Ship before they came into the Country Observ 1 Observ 1. Bodily Sicknesses and Diseases come by God's providence and not onely or chiefly by second causes or means as by contagion or infection of the Ayr or by bad Dyet c. For here we see that even in the Land of Genesareth a very pleasant Country and sweet Ayre as is most likely yet there were many
every one of us especially such as are most blind and ignorant in the things of God that is in things spiritual and heavenly c. and were never yet cured by Christ of this blindness nay never yet had the eyes of their minds truly â—nlightned by the Spirit of Christ to see and know those things which concern their eternal peace and salvation let such above all others be stirred up here by the example of this poor blind man to seek and sue to Christ to be cured of their spiritual blindness and to have their minds enlightned as he did to have his bodily eyes opened c. How often doth David in the Psalms pray to God to open the eyes of his mind and to enlighten him with true knowledg of his Will as Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law and Verse 33. Teach me O Lord the way of thy Statutes c. and Verse 34. Give me understanding and I shall keep thy Law So let every ore of us pray and sue to God and to Christ Jesus the Son of God often and daily to open the eyes of our minds and understandings to see and know the things of God revealed in his Word c. For he only can do it He that opened the bodily eyes of this blind man he only can cure us of our spiritual blindness c. He it is that must anoint the eyes of the mind with that spiritual eye-salve mentioned Rev. 3. 18. Therefore 1 Joh. 2. 27. it is said The anointing which ye have received abideth in you and shall teach you all things c. We have not this anointing from our selves but must receive iâ— from Christ Therefore also Joh. 1. 9. he is said to be that light which lighteth every man that cometh into the world that is every one of God's Elect which comes to be enlightned and Mal. 4. 2. He is called the Sun of righteousnesse who giveth light to such as sit in spiritual darkness of ignorance c. This being so let every one that is yet ignorant and blind in the things of God seek and sue to Jesus Christ this Sun of righteousness to be enlightened and ro be cured of his spiritual blindnesse c. And to this end labour first to see and be sensible of thine own blindness and ignorance by nature in the things of God that thou dost sit in darknesse and in the shadow of death as the Scripture saith of such as live in ignorance of God and of the means of salvation yea that thou art very darknesse it self as the Apostle sayes of the Ephesians Chap. 5. And think what a misery this is far worse than to be blind in body That blindnesse is nothing to this Therefore let this consideration drive thee to Christ and cause thee to call and cry most earnestly to him to cure thee c. Here followeth Verse 52. the Miracle it self Where 1. Consider the manner of our Saviour's working it or the means used by him in the working of it viz. the uttering of these words of comfort to the blind man Go thy way thy faith hath made thee whole Whither also is to be referred the outward action of touching the eyes of both the blind men which were at this time cured Matth. 20. 34. 2. The miraculous Effect which followed in this blind man Immediately he received his sight 3. Another Effect which this caused and brought forth in him viz. his thankfulness to Christ for the benefit of this Miracle which he testified by following Jesus in the way Of the first Our Saviour in curing him of his blindnesse did use these words here mentioned as also the outward touching of his eyes not that he could not have wrought the Miracle without these but the more to confirm the faith of the blind man as also the faith of his Disciples and others which were present Observ Observ In that our Saviour used no other means here in curing this blind man but only his bare word spoken together with the outward action of touching his eyes which yet was no means or cause in it self of the Miracle but a sign only c hence gather the Divine power of Christ and consequently the truth of his God-head in that he was able to work this miraculous cure above and beyond the power of nature and that without any natural or ordinary means but only by speaking the word and touching the eyes of the blind c. This seemeth to confirm our faith in the Person of Christ that he is not only true man but true God also in one and the same person and consequently the only true Messiah the confirmation of which truth was one main end of all the Miracles of Christ Joh. 20. 31. But of this often before Now more particularly touching the words of comfort which our Saviour here useth to the blind man they consist of two parts 1. He bids him go his way that is to depart in peace and with this comfort and assurance That his Petition was now granted and that he should indeed be cured of his blindness 2. He doth for his further comfort commend his faith as the instrumental cause or mean by which he came to be made whole that is to receive and be partaker of this miraculous cure of his blindnesse Thy faith c. Upon the first I will not insist Of the second Thy faith Whereby thou dost believe me to be the true Messiah and that I am both able and willing to cure thee of thy blindnesse Hath made thee whole This is not to be understood as if he were cured by the power or vertue of his faith either as the efficient cause or as the meritorious cause deserving this at the hands of Christ for the cure was wrought only by the power of Christ and that freely of his meer grace and mercy but he ascribes it to the faith of the blind man 1. Because it was the instrumental cause or means by which he did apprehend the power and goodnesse of Christ for the obtaining of this miraculous cure 2. Because it was also a Motive to move Christ the rather to cure him though no meritorious cause of the cure Quest 1 Quest 1. Whether was this faith of the blind man a true justifying faith apprehending Christ's mercy for pardon of his sins c or only a belief of his power and mercy for the obtaining of this Miracle Answ Answ It is most probable that he was indued with a justifying faith at least with some seed or beginings of it sowen in his heart and wrought in him by the Spirit of Christ and this is the more probable because it is said afterward that he followed Christ in the way in token of his thankfulnesse for this benefit expressing his faith by that special fruit of it c. Yet our Saviour doth not seem here to speak of his faith as it did justifie him but as
may rejoyce and take delight therein Then shall we profit by them and be enabled to bring forth fruits of grace answerable to the means we enjoy David Psal 119. 97. Oh how do I love thy Law c. And Job 23. 12. I have esteemed the words of his mouth more than my necessary food 4. Joyn prayer unto God with the use of all the means of grace that the Lord may bless them to us and make them effectual and profitable remembring that 1 Cor. 3. 6. Paul planteth and Apollo watereth but God giveth the increase c. Mark 11. 14. No man eat fruit of thee hereafter And his Disciples heard it Decem. 6. 1629. Observ 2 Observ 2. THe fearful estate of all formal hypocrites which make a fair shew of Religion and of fruitfulness in grace but are void of the truth of Religion and of true fruits of grace They are under the wrath of God and liable to his curse if they so live and continue Even as this barren Fig-tree having a fair shew of leaves but no fruit at all upon it was accursed by our Saviour By this he shewed what was the state of the hypocriticall Jews and so of all other formall hypocrites having a shew of Religion and godliness without the power of it They are liable to the curse of God that is to his just wrath and vengeance both in this life and after this life if they so live and continue without repentance Therefore our Saviour Matth. 23. denounceth a Woe against the hypocritical Scribes and Pharisees which were as whited Tombs c. And Matth 24. 51. Hell-fire is said to be the portion of hypocrites Reason Reason Hypocrisie and outward formality in Religion without the truth and power of it is a sin odious to God Luke 16. 15. Vse Vse For Terrour to all hypocritical professours of Religion which make a fair shew of Religion and grace being destitute of the truth and power of it Whose lives are nothing but leaves without fruit of grace c. Let such know and be assured that they are under the wrath and curse of God both in this life and after this life so long as they continue in this sin of hypocrisie We should therefore move all such to repent speedily of this gross and odious sin and to labour for truth and sincerity not contenting themselves with an outward shew and profession though never so glorious before men Think it not enough to have fair leaves of a goodly profession but see thou be fruitful in the true fruits of Religion and grace lest otherwise as a barren Tree thou be accursed or cut down and cast into the fire even into the fire of Hell there to have thy portion with hypocrites Observ 3 Observ 3. In that our Saviour condemns the Fig-Tree to perpetual barrenness because it yielded no fruit hitherto learn That when a people do not profit by the means of grace nor bring forth fruit answerable it is just with God to give them over to perpetual barrenness that seeing they will not therefore they shall not profit c. Now God doth this two wayes 1. Either by depriving them of the means as Matth. 21. 4â— 2. Or else by giving them up to hardness of heart c. Esay 6. 10. Mark 4. 11. Use Use See again how dangerous it is to live under the means of grace and not to profit c. For this God may give them up to perpetual barrenness The most grievous Judgment that can be Observ 2 Observ 4. In that our Saviour did not forthwith inflict a Curse or Judgment upon the Nation of the Jews as he could have done for their hypocrisie and unfruitfulness under the means of grace but first gives them warning hereof by this Prophetical type as it were of cursing the barren Fig-tree that so they might be moved to repentance We may see the patience and long-suffering of the Lord which he sheweth even toward the wicked and hypocrites in that he doth not presently inflict Judgments on them so soon as they provoke him by sin but beareth with them for a time and first gives them warning that they may if it be possible be moved to repent and turn to God and so escape the Judgment which is otherwise like to come upon them Thus the Lord dealt with the Old World before he sent the flood upon them he first gave them warning by Noah and for an hundred and twenty years space did forbear them waiting for their re-repentance 1 Pet. 3. 20. The long-suffering of God waited in the dayes of Noah c. So he was patient towards the Jews sending Prophets to warn them long before he brought on them the Captivity Vs Vse This being so ought to move wicked men and hypocrites to make a right use of this patience of God towards them being moved thereby to speedy repentance lest otherwise God's patience being abused be turned into fury Rom. 2. 4. Despisest thou his for bearance and long-suffering c. Now followeth the last thing in the words The Witnesses which were present and heard this curse denounced by our Saviour against the barren fig-tree viz. The Disciples of Christ Now he denounced the curse in their hearing 1. To the end they might take special notice of his words and of the miraculous effect which followed viz. the drying up of the Tree by the roots and so might be moved to make a right use thereof having their faith by this means confirmed Therefore afterward Verse 21. they took special notice of it and hereupon our Saviour exhorted them to labour for faith c. 2. That by their testimony the truth and certainty of the Miracle might be confirmed Observ 1 Observ 2. The speciall care which our Saviour had of his Disciples that they might reap profit by his Miracles having their faith confirmed thereby They being his special charge and most near and dear to him therefore of all others he was especially careful to instruct and edifie them both by his Doctrine and Miracles for which cause as his publick Doctrine was delivered for most part in their hearing so all or most of his Miracles were wrought in their sight and presence at least in the presence of some of them Which may teach us That as we are to seek the spiritual good and edification of all others so far as lyes in our power so especially of those which are near and dear to us and of our special charge as Ministers of their flock and people Parents of their Children c. Observ 2 Observ 2. The priviledg of the 12. Apostles that they did not only live with Christ on earth and hear his Doctrine but were personal Witnesses of the Miracles of Christ which he wrought being on earth seeing and hearing what he did and spake at the time of working those Miracles and taking notice of the miraculous effects which thereupon followed As here they heard the words uttered by him in