the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
of it ought not to be common 449 It is a great misery to be shut out of the visible Church 449 No Calling in it exempts from Errour or Ignorance 103 It is never without Hypocrites 157. 194 In it all things should be done decently 184 In indifferent things we must conform to it ibid. Believers are the Glory of it 1056 Miracles are not a sure note of its truth 1130 Christ is Pastor of it 1290 Vnity is no sure note of its truth 141 Comfort The Promise of God is the ground of it 286 Believers do not alwayes enjoy it 375 Coming of Christ 557. 1153 It will be matter of terrour to the Wicked 1411 The Glory of it 559. 1412 It will be visible 1150. 1412 Carnall security is an hindrance from preparing for it 1198 It will be sudden 1199 The Calamities that shall then fill the World 1080 The Sun Moon and Stars will be then darkned 1143. 1144 The manner of it will be terrible 1146 The certainty of it 562. 1148. 1172 How Christ will then judge the World 1148 Helps to prepare for it 1149 It will be accompanied with Power and Majesty 1151 The Elect shall then be gathered together 1144. 1157 Angels shall attend on it 1158 It will be joyfull to the Godly 1161 Signs of it 1162. 1163. 1165. The time of it unknown to Men and Angels 1173 1174 1175 It is our Duty to prepare for it 1176 1177. 1181. 1186 How we may be prepared for it 1176 1177 1181 1186 It is not in our Power to prepare for it 1187 Motives to prepare for it 1188 The danger of being unprepared for Christs coming 1198 Prayers a means to prepare for it 1186 Watchfulness is a means to prepare for it 1181 Communion Communion with Christ 282 Excellency of the Communion of Saints 1306 Compassion 359. 458. 459. 466. We should compassionate others 88 Conference 481 It is a Duty 72. 502 Motives to it 502 The benefit of it 595 Confession We are naturally unwilling to confesse our Sins 647 Confession of Faith 508. 509. 552. Rules concerning Confession of Faith 509 Confession of Sin 17. 26 Auricular Confession is vain 17 Confidence We are prone to be too confident 789 1296 The danger of being too confident 1422 Confirmation It is no Sacrament 715 Conscience The guilt of it terrible 327 Terrours of it not a certain mark of Repentance 328 Terrours of it are difficultly removed 331 Men are more forward to propound Cases of Conscience than to practise the Resolution of them 1377 Contempt Christ suffered it 932 Contempt of Christ a dangerous Sin 1075. 1120 Contempt of the Gospel 263 Contempt of Ministers 296. 302. 303 314. 317 Contentment It is a Duty 1444. 83 Controversies 596. 597 The Scripture is the best judge of them 700 Conversion 48 71 1433 Conviction The Wicked are not the better for it 954 God sometimes convinceth before he punisheth 315 Corruption Corruption of our Nature 92 Corruption of our Nature should be renounced 536 Helps to renounce the Corruption of our Nature 537 Covenant God is mindfull of it 978 Death doth not null it ibid. Covetousness 923. 1217 Riches an occasion of it 752 It is dangerous in the Church 837. 1365 It is a great hindrance to a Christian 216. 751. 756 Remedies against it 217. 433. 751. 1238 Its Properties 433 Degrees of it ibid. Common to all by Nature 759 It was the Cause of Judas Treason 1237 Counsel Evill Counsel should be detested 530 Country We ought to esteem it 296 Persons of Gifts honour it ibid. Courage We must be couragious in Christ's Cause 1374 Creatures Christ is Lord of them 378 God's Power over them 1078. 1144 They should be used with Prayer and Thanksgiving 364. 1435 Cross Christians must bear it 748 Some things required in bearing it 749 Christians naturally fearfull 777 It is hard to bear it 788 We should be prepared for it 789 Cruelty The Cruelty of the Wicked 1418 Cursing 411 It is a great Sin 1431 We are subject to the Curse of God 1492 1493 Custom Custom in Sin dangerous 697 Evill Customs should be reproved 291 Hypocrites stand much for old Customs 1660. 1661 D. Damnation IT is aggravated by the abuse of means 318 Dancing Immodest Dancing is a Sin and occasion of Sin 344 Reasons against immodest Dancing 345 Immodest Dancing breeds carnall delight ibid. It is dangerous to behold immodest Dancing ibid. Danger Christians may flee from it 1109 Fear of it should not hinder us from good 1247 Darkness 1522. 1523. 1524. 1525 Dead Excessive sorrow for them is sinfull 290 Decent Burial is due to them 350 351 Death 1228. 1258. 1519. 1654 Christ is Lord of it 294 God sometimes suffers his to dy ignominious deaths 349 The Death of Saints is but partial 565. 980 It is a Sleep 291 All are subject to it 564 How to prepare for it 564. 1165. 1303 Comfort against it 1159 It is our Duty to prepare for it 1303 The greatest extremity of a Christian is at that time 1526 What it is 1544 Deceipt Two kinds of it 435 Remedies against it 435 Decree God hath appointed the time when all things happen 46 His Decrees must be fulfilled 517 The Decrees of Election and Reprobation 1123 The Decrees of God do not excuse the sins of men 1260. 1263 Defilement Nothing defileth but what defileth the Soul 424 Deliverance We should never despaire of it 615 It is often wrought by degrees 498 God often affords it suddenly 608 It is not alwayes speedily granted 623 It is sometimes deferred 624 It is often nearest in greatest extremity 638 Denial What it is to deny Christ 1424. 1428 Desires Good Desires 1469 Detestation We should expresse Detestation of Sin 313 Destruction It is the fruit of Sin 929 Devil He will assault Believers 35. 41. 204 He cannot hinder the Gospel 183 His enmity to God and Man 40 He is hardly removed from possession 70 255 When he is resisted he rageth the more 70 Why he desires to enter into mens Bodies 63 His Malice 63 66 255 246 249 625 640 1126 His Power 64. 168. 257. 1130 Why God permits him 64. 168 His Impurity 64. 258 Christ rules him 65. 70. 169. 253. 637 The Devils have not yet their full Damnation 67 He dreads the Day of Judgment ibid. Why he professed his Knowledge of Christ ibid. He hath an Historical Faith 67 150 254 Why Christ rebuked the Devil for confessing him 69 We must not hearken to him 69 635 His Policy 143 There is a difference of Order amongst the Devils 164 He opposeth not his own Interest 165 One Devill cannot be ejected by another 166 His Motion 204 He is active in tempting 205 Why he forced the possessed Person to dwell among the Tombs 251 Why he haunts solitary places ibid. He can distemper mens minds 252 He endeavours to cause men to mischief themselves ibid. It is a misery to be subject unto him 252 613 Why he adored Christ. 253 Why the
mourn immoderately for the dead it must disswade all Christians from using it lest they become like to the profane Gentiles herein Gods people are often in Scripture forbidden to imitate the profane and Superstitious Customes of the Heathen which knew not God nor his Word So Levit. 18. 3. After the doings of the Land of Egypt shall ye not do nor after the doings of the Land of Canaan neither shall ye walk in their Ordinances Ephes 4. 17. This I say and testify in the Lord that ye walk not as other Gentiles c. Now as in other profane Customes we must not follow the Gentiles so not in this of excessive and Superstitious mourning for the dead but seeing we know out of the Word of God that the dead shall rise again at the last day we must learn to comfort our selves in the death of our friends with this hope and assurance that their bodies do not utterly perish in death but that they shall be raised again in due time and that if they be such as dyed well and in the Faith of Christ they shall both in Soul and body together be made partakers of a Heavenly and Eternal life at the last day So much of the Tumult and great Mourning which was in the house of Jairus when our Saviour came into it It followeth Ver. 39. And when he was come in He saith to them Why make ye this ado and weep c. That is why make ye this tumult or confused noise with your excessive lamenting for the dead By these words our Saviour doth reprove their Superstitious and immoderate mourning And he addeth a reason of his reproof in the next words The Damosell is not dead but sleepeth Is not dead That is she is not irrecoverably dead as you ignorantly suppose not so dead as if there were no hope or possibility of her being raised to life again But she sleepeth This our Saviour speaketh of her body and that for two reasons The first common to all that dye who are said in Scripture to fall asleep or to sleep because bodily death is like unto natural sleep of the body The second reason of this phrase used by our Saviour was peculiar to the Damsell who is said to be asleep and not dead because she was immediately to be awaked that is to be Miraculously raised to life again by the power of Christ Therefore he thus speaketh of her partly to reprove their immoderate mourning in the house and partly to comfort Jairus by putting him in hope of the life of his daughter So much of the sense of the words Observ 1 Observ 1. In that our Saviour comming to the house of Jairus and perceiving their Superstitious and excessive mourning for the dead did reprove it in them We learn from hence that when we come occasionally into such places where we see profane or Superstitious Customes used and practised we should shew our dislike of them either by reproving them if we have a Calling to do it as our Saviour now had or else some other way Act. 17. 22. Paul being at Athens and there perceiving their Superstitious and Idolatrous worshipping of an unknown God did shew his dislike thereof by reproving it So our Saviour comming into the Temple and there finding a profane Custome of selling wares and changing of Money shewed his dislike by reproving and casting out thence the Buyers and Sellers and Changers of Money Joh. 2. 14. So if we come where profane Customes are used we are some way or other to testify our dislike and detestation of them either by reproving them if we have a Calling thereto and see likelihood or hope of doing good by such a reproof or else some other way as either by a sad Countenance testifying our dislike of them or else by departing quickly out of the places and companies where such abuses are practised Use Use This reproveth such as are so far from shewing dislike and detestation of such profane Customes in the places where they come that they rather countenance and seem to approve of them by their carriage towards such as use them either commending them or joyning with them or at least winking at them altogether and taking no notice of them yea though they be gross or notorious abuses But take heed of this countenancing or seeming to allow of such sinfull practises in others lest we be found accessary to them Rom. 1. 32. The Apostle condemneth such as applaud the sins of others or shew good liking of them Contrà Ephes 5. 11. Have no fellowship with works of darkness c. Observ 2 Observ 2. In that our Saviour saith of the Damsel that she was not dead but onely asleep we learn this That bodily death is but as a sleep unto those that dye for though this be here spoken of this young Maiden in a special respect because she was presently after to be restored to life yet it is in some sense true of all others that dye I say of all that dye whether they be godly or wicked Dan. 12. 2. Many of them that sleep in the dust of the Earth shall awake some to Everlasting life some to everlasting contempt Here both the death of the Godly and wicked is resembled to a sleep and elsewhere also in Scripture the death of the wicked as well as of the Godly is called a sleep 1 King 14. 20. Jeroboam slept with his Fathers c. and ver last the like is said of Rehoboam And the reason why the death of all both Godly and Wicked is resembled to a sleep is this because all both godly and wicked shall be awaked again that is their bodies shall be raised again at the last day the bodies of the godly to be partakers of everlasting life and the bodies of the wicked to be cast into Hell torments But it is especially true of the godly who live and dye well that death is to them as a sleep So Joh. 11. 11. Our friend Lazarus sleepeth c. And Act. 7. ult Steven dying is said to fall asleep 1 Cor. 11. 30. Many are weak and sickly among you and many sleep And hence it was that the Antient Greek Church called their places of Christian burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places to sleep in according to that Esay 57. 2. They rest in their beds that is in their Graves Now the reason why the death of the Godly is called a sleep in Scripture is this because there is a fit resemblance between it and natural sleep which resemblance standeth chiefly in these things 1. In bodily sleep men rest from the labours of mind and body So the Faithful dying in the Lord are said to rest from their labours Rev. 14. 2. After natural sleep men use to awake again so after death the bodies of the Saints shall be awaked that is raised up again to life out of their Graves at the last day And as it is easy to awake one in a
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
body and substance of the Gospell and of true Christian Religion How miserable were our case if we lived in such places and amongst such people sitting in darkness and in the shadow of death destitute of the true knowledg of Christ and the Gospell Think seriously hereof and be thankfull for this wonderfull mercy of God shewed to us in calling us to the Knowledg and Profession of his Gospell and of true Christian Religion grounded upon it And let us not rest in a bare Profession of it but indeavour to live answerably to it gracing our Profession and adorning true Religion and the Gospell of God by Holiness of life The Ancient Fathers as Justin Martyr and Tertullian c. justified the Christian Religion against the Gentiles and Pagans by alledging the holy lives of the Professors of it so should we be able to justify the truth of our Religion against Turks Jews Papists c. by the holiness of our lives not living in such sins as raign amongst Turks Jews c. Use 2 Use 2. This must strengthen our Faith in the belief of this Doctrine of the Gospell causing us to give absolute credence to it as to the word of truth and Doctrine of God seeing it hath bin confirmed by so many Miracles We must therefore beware of calling any part of this Doctrine into doubt or question Use 3 Use 3. It must also move us to yield absolute obedience to the Doctrine of the Gospell and to every part of it Rom. 15. 18. Paul sayes that Christ wrought mighty Signes and Wonders by him that by that means the Gentiles might become obedient to his Doctrine Vse 4 Vse 4. Lastly it must move us also constantly to hold and maintain this Doctrine in Profession and Practice and to stand in defence of it to the utmost of our power both in life and death as the Martyrs have done before us Mark 6. 14 15 16. And King Herod heard of him c. May 27. 1621. FRom this 14th Verse unto ver 30. is laid down the third principall part of this Chapter which contains the History of King Herod's opinion touching Christ when he heard of his fame by occasion whereof also the Evangelist digresseth to relate the History of the same Herod's beheading of John Baptist The Judgment of Herod touching Christ is laid down ver 14 15 16. The History of John's beheading ver 17. unto ver 30. Touching the first Consider 1. The occasion of his conceiving that opinion which was the fame he heard of Christ 2. The erronious Opinion or Judgment it self manifested by his words saying of Christ that he was John Baptist risen from the dead and that great works were wrought by him ver 14. 3. A further declaration of his Judgment of Christ by comparing it with the different opinions of others concerning him ver 15 16. Touching the second Consider 1. The description of the person by his name Herod and by his Office a King 2. The Intelligence which he had of Christ's fame together with the reason or cause of it He heard of him for his name was spread abroad or manifested King Herod We read of three Herod's mentioned in the New Testament The first mentioned Matth. 2. 1. in whose dayes our Saviour was born Called Herod the Great who was King of the Jews at that time He cruelly Murthered all the Male-Children in Bethlehem and the coasts of it c. The second is this Herod here mentioned called by Josephus Herod Antipas who was Son to the former Herod And this Herod is sometimes called a King as here and sometimes a Tetrarch as Matth. 14. And Luke 9. 7. and Luke 3. 1. He is said to have bin Tetrarch of Galilee Now a Tetrarch doth signify a Governour over a particular Province or Countrey such a one was this Herod over the Countrey of Galilee Vide Kemnit Harm cap. 16. And though he were not properly a King because he had not an absolute Kingly power over the Galileans but was himself subject to the Romane Emperour yet because he was the chief Governour in that Country under the Emperour therefore the people of that Countrey did commonly call and account him as their King and so doth the Evangelist herein conforming to the vulgar opinion and to the common and ordinary title which the people gave to Herod The third Herod is he that is mentioned Act. 12. who is called by Josephus Agrippa and said to have bin the Nephew or Grand-child of Herod the Great He was also a Tetrarch or Governour over the Jews This was he that killed James the Apostle and Imprisoned Peter to please the Jews and afterwards dyed miserably being eaten up of Worms for his Pride and ambition as appeareth Act. 12. Observ 1 Observ 1. In that here is mention made of Herod the King or Tetrarch of Galilee a wicked Son of a wicked Father Herod the Great who caused the innocent young children to be Murthered that so he might have put Christ to death being newly born Hence observe that the children of wicked Parents are apt to follow the evill example of their Parents and to be like unto them living in the same sins and therefore it is often so that wicked Parents have also wicked children I say often because it is not alwayes so but many times it is if not for the most part 1 King 15. 26. Nadab did evill in the sight of the Lord and walked in the way of his Father Jeroboam and in his sin wherewith he made Israel to sin So many other Kings of Israel and some of Judah also were wicked like their Fathers though it was not so in all Isai 1. 4. The Prophet calls the rebellious Jews a Seed of evill doers And Matth. 3. 7. John Baptist calls the Pharisees and Sadduces a generation of Vipers to shew that they were wicked children of wicked Parents So Act. 7. 51. Steven tells the hard-hearted Jews that as their Fathers did resist the Holy Ghost so did they Reasons Reasons 1. Children being trayned up with their Parents and under them at least in their young years do by this means take the more notice of their Parents carriage and behaviour and so are the more apt to tread in their steps 2. Some sins of Parents are naturally hereditary unto their Children propagated unto them by naturall Birth in regard of the natural temper and constitution of the body wherein children do usually resemble Parents more or less and by reason hereof are the more apt to such sins as their Parents were given unto such are the sins of Drunkenness Uncleanness c. 3. God doth sometimes justly with-hold his Grace from the Children of wicked Parents and so gives them over to such sins as their Parents lived in that by this means he may punish the sins and wickedness of such Parents even in their Children Use 1 Use 1. Admonition to such Parents as have hitherto lived in a sinful course in swearing drunkenness
we see here So Chap. 1. Ver. 41. He was moved with compassion toward the Leper and Matth. 15. 32. Matth. 20. 34. Luke 19. 41. Hebr. 2. 17. He is said to be a mercifull High-Priest And as when he lived on Earth he was full of compassion and mercy so is he still especially toward his faithful Servants Vse 1 Use 1. Here is great Comfort to the Faithful in all necessities and miseries of Soul and Body which they suffer in this life Christ their Saviour hath a fellow-feeling with them after a sort in all their miseries and afflictions and is most ready to help comfort and deliver them In all their troubles he is troubled c. Therefore Act. 9. 4. he saith Saul Saul why persecutest thou Me Use 2 Use 2. This teacheth us and must move us after the Example of Christ to put on bowels of Mercy and Pity towards others that are in necessity and misery bodily or spiritual especially in their spirituall necessities Jude 22. ver Have compassion of some c. Col. 3. 12. Put on bowels of mercy c. See Chap. 1. Ver. 41. So much of the Affection of our Saviour towards the People Now follows the ground or cause of his compassion towards them Because they were as sheep having no Shepherd Observ 1 Observ 1. Hence gather that it is a great misery for People to be destitute of able faithful and conscionable Pastors and Teachers to feed them with spiritual food of the Word and Sacraments The case of such is to be pitied and lamented Matth. 4. 16. Such People are said to sit in darkness and in the region and shadow of Death See Ezek. 34. 5. Therefore also the want of faithful and able Pastors in the Church is in Scripture mentioned as a grievous Judgment Hos 3. 4. The Children of Israel shall abide many dayes without a Sacrifice and without an Ephod that is without Priests to offer Sacrifice for them and to instruct them in the Law And Chap. 9. 7. The dayes of Visitation are come c. The Prophet is a fool the Spiritual man is madd Rev. 2. 5. I will remove thy Candlestick See afterward upon Chap. 14. Ver. 27. Reason of this Doctrine why it is a misery for People to be without faithful Pastors Where such Pastors are wanting there the Ministry of the Word and Sacraments must needs be wanting and where this is wanting the ordinary means of Grace and Salvation is wanting and therefore such a People must needs be in a miserable case Prov. 26. Where Vision faileth the People perish Matth. 21. 43. The Ministry of the Word is called The Kingdom of God because it is the only ordinary means to bring men to his Kingdom therefore such as are without Ministers to preach the Word to them faithfully how shall they come to Gods Kingdom Eph. 4. 11. Christ hath ordained Pastors and Teachers for the building up of the Saints in Grace till they come to meet all together in God's heavenly Kingdom How shall they be thus built up that want such faithfull Pastors The Ministry of the Word and Sacraments is the spirituall Food of the People's Souls whereby they should be nourished to eternal life Therefore such Souls as want it are in danger to be starved Use 1 Use 1. See the blockish Ignorance and Security of such as want able and conscionable Pastors and yet feel not this want nor complain of it If they have one that doth but read Prayers to them c. they think they are well enough though he be either not able or not willing to open and apply the Scriptures to them nor to feed them in due manner with the spiritual food of the Word and Sacraments A sign they know not the necessity of a faithful Ministry nor what it is to want it If they should live where they could have no Provision for the body no meat or drink to sustain them no cloaths to cover them c. they would soon feel and complain of those wants but they can want food for their Souls and neither feel nor complain of it Though their Souls be in danger to be starved to death for want of spirituall Instruction c. But the less they feel this want and misery the more grievous and dangerous it is and the more pitifull is their Estate Use 2 Use 2. It should move us to pity and lament the case of such People as are destitute of able and conscionable Pastors to feed their Souls We pity such as being hungry or thirsty want Meat and Drink to satisfy them and such as being sick want a Physitian or Physick to help them And shall we see and hear of a People wanting spiritual Food and Physick for their Souls and not be moved with compassion Let us not be so unmerciful to the Souls of others but be moved to pity their distressed case and to pray unto God to give them Pastors after his own heart to feed them c. Jer. 3. 15. Mat. 9. The Harvest is great and Labourers few Pray therefore to the Lord of the Harvest to send Labourers c. Especially such as are in place of Authority should have pity on such as are destitute of able and faithful Pastors and take order that they may be provided of such Use 1 Use 3. To stir up such to thankfulness unto God who live under the Ministry of able and conscionable Pastors which feed them in season and out of season with wholsom Food of the Word and Sacraments Great is the happiness of such a People if they can see it and make use of this extraordinary favour of God If it be a miserable and pitiful estate for People to want a faithful Pastor then it must needs be a great Priviledge for a People to live under such a Pastor Matth. 11. Capernaum is said to be lifted up to Heaven because it enjoyed the Ministry of Christ And yet let none think themselves happy in this only that they live under good Pastors unless they be careful to profit by their Ministry yea their case is so much the worse as appears in those Cities of Corazin Bethsaida Capernaum c. Matth. 11. Observ 2 Observ 2. Further we learn here that idle negligent and unfaithful Pastors are no Pastors before God and in the account of Christ Therefore though the Jewes had many Teachers in his time as Scribes Pharisees c. yet he accounts the People as Sheep without a Shepherd Though before men such may go for Pastors or Ministers in the Church because they have an outward Calling by men yet in God's account they are but as dumb Doggs Isa 56. and Idol-shepherds Zach. 11. 17. yea as ravening Wolves which devour the Flock in stead of feeding it Act. 20. 29. Use Vse See by this what to think of all the rabble of Popish Cardinals Bishops Priests Monks yea of the Pope himself These stand in the rooms and places of Pastors and Teachers in that
in restoring this blind man to his sight That he did it not all at once or perfitly at first but by degrees First giving a dim and dark sight whereby he was able to see Men as they walked yet so as he could not distinguish them from Trees but by their walking and afterward giving him a clear and perfit sight Asked him if he saw ought This Question he asked not because he was ignorant whether he saw any thing or not for he knew well enough that his sight was in part restored to him But 1. To stir up the blind man himself to the more serious consideration of this Miracle and of the manner of Christ's working the same 2. That by the confession of the blind man others also might be stirred up to take the more speciall notice of the manner of working this Miracle I see men as Trees walking His meaning was That he had as yet but a dim and obscure sight whereby he onely saw Men walking up and down yet so as he could not discern them from Trees in form and shape but onely by their walking Quest Quest Why did our Saviour work this miraculous cure on the blind man by degrees and not suddenly or at once as his usuall manner was in other Miracles Answ Answ 1. To shew himself to be an absolute and free Agent and Worker in all his Miracles that he was not tyed to any particular means or manner or order of working but that he wrought by a free and absolute and unlimited Power therefore he wrought not all his Miracles after the same manner and order but diversly as he saw to be most fit for the glory of God and edifying of the People 2. That by this means he might the more try and exercise the Faith and Patience of the blind man Therefore he did not perfitly restore his sight at first but put him in hope thereof by giving him first a dim and obscure sight to try how he would depend and wait patiently on him for further recovery of his sight Observ 1 Observ 1. The Lord's manner of dealing with us in helping and delivering us out of those Miseries and Troubles which for present we are in and giving us comfort after them That he doth not alwayes give deliverance and comfort all at once or on the sudden though he be well able so to do but rather by degrees First beginning our deliverance and afterward perfiting it First putting us in hope of deliverance and then giving actuall deliverance out of Bodily and Spiritual evils First giving us a glimpse of comfort and then comforting us more fully as he did here to this blind man And this he doth for the better tryal and exercising of our Faith Hope and Patience in such Troubles and Miseries which we suffer The deliverance of the Israelites out of Aegypt was not all at once accomplished but by degrees First Moses is sent unto Pharoah with a charge from God to let them go then Pharoah refusing is plagued of God many wayes and at length he is forced to send them away David was not suddenly and at once delivered from Saul and advanced to the Kingdom of Israel but by degrees and in tract of time And thus we find it by experience That God doth not alwayes give us full deliverance and comfort at once and suddenly in our Troubles and Afflictions as in bodily sickness pain heaviness of mind c. But he gives it us by degrees Frist some glimpse of comfort and putting us in hope of deliverance before he fully accomplish it Use Use Teacheth us not alwayes to look for perfit deliverance and comfort in our Troubles to be sent unto us at once and suddenly nor to be discouraged if we be not fully delivered at first but thankfully accept and be content with any small beginnings and hopes of deliverance and with that glimpse of comfort which the Lord shall give us resting on him by Faith and waiting by hope and patience for more full accomplishment thereof either in this Life or after this Life The comfort which God doth send us in our Troubles is sometimes like the Cloud which appeared to Elijah's Servant which at first was but small like a man's hand c. 1 King 18. Observ 2 Observ 2. In the restoring of this blind man to his bodily eye-sight we have a shaddow and resemblance of the Lords manner of dealing with those that are spiritually blind in the matters of God that when he doth enlighten such with the saving knowledge of his Will he doth it not all at once and suddenly but by certain steps and degrees dispelling the Clouds of darkness and ignorance from their minds The Apostles themselves were not enlightned at once or suddenly at their first calling with the greatest measure of knowledge but by degrees Therefore they were for a time ignorant of many things which afterward were revealed to them as the Doctrine of Christ's Death and Resurrection c. Paul at his conversion was not suddenly and at once enlightened with so great a measure of knowledge as afterward when Ananias was sent to baptize him Acts 9. 17. for then he was filled with the Gifts of the Spirit The Woman of Samaria Joh. 4. by talking with Christ came to be enlightned to know Christ by degrees and not all at once First he gives her a glimpse of himself and then more clearly reveals himself unto her Acts 18. 26. Apollos though mighty in the Scriptures yet had need to be further instructed by Aquila and Priscilla Vse 1 Vse 1. See then that we are not to look for the greatest measure of spiritual knowledge and understanding in young Christians newly called but to accept and to cherish in them small beginnings of knowledge not despising or rejecting them because they are yet ignorant in many things which our selves happily do understand Vse 2 Vse 2. Teacheth such as are in some measure enlightned with the true spiritual knowledge and understanding of God and his Will revealed in his Word touching their Salvation and the means of it not to rest contented with that measure of knowledge at first revealed to them as if they knew enough already but labour and use all good means to attain to further degree of illumination in the things of God 2 Pet. 3. 18. Grow in Grace and in the knowledge of our Lord and Saviour c. To this end attend diligently on the ministry of the Word desiring the sincere Milk of it that thou mayest grow thereby 1 Pet. 2. 2. See by the way what continuall need of hearing the Word c. Search the Scriptures also daily by private reading and pray unto God more and more to enlighten thy mind with saving knowledge of his Will So David often prayeth So Paul for the Churches to whom he writeth as Ephes 1. and Phil. 1. If it be true sanctified knowledge the more we have received the more we will thirst after it Some think
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
13. and Luke 14. 34. where our Saviour doth plainly compare his Apostles unto sâ—lt and affirmeth them to be the salt of the earth in respect of their Ministerial Office And it is probable that he uttered those words at the same time when he uttered these Now more particularly in the words of this Verse considered by themselves for so I purpose to handle them there are three things contained 1. A Commendation of good and faithful Ministers of the Gospel by their necessity and profitablenesse and tâ—at under the name and title of salt in these words Salt is good 2. A declaration or shewing of the dangerous estate of such Ministers of the Gospel who having made shew to be faithful for a time do afterwards fall from their fidelity and so lose their ability and fitnesse to season others with the doctrine of the Word in that it is very hard for such to recover their former faithfulnesse and so to become fit to season others as they ought to do by their Ministery In these words But if the salt have lost his savour c. 3. An Admonition or Precept given by our Saviour unto his Disciples or Apostles touching the practice of a twofold duty both respecting their Ministerial Office and the execution of it 1. To labour to retain and keep their Ministerial fidelity to season others with the Doctrine of the Word Have salt in your selves 2. To maintain brotherly unity and peace one with another that by this means they might be the more furthered and helped forward in the faithful execution of their Ministery Have peace c. Salt is good That is the true and faithful Ministers of the Gospel lawfully called to this Office who are compared to Salt in regard of their Ministerial Office which is to season others with the doctrine of the Word are necessary profitable and useful in the Church of God in regard of their Persons and Ministery and that especially for the spiritual seasoning of others with the doctrine of the Word whereof our Saviour spake in the former Verse But if the salt have lost his saltnesse If such as are called to the Office of Ministers in the Church and have for a time made shew of faithfulnesse in their Ministery do lose their fidelity in their Ministerial Office and so become unprofitable and unfit to season others with the doctrine of the Word even as salt is said to lose the saltness when it loseth the natural acrimony strength and vertue of seasoning c. Wherewith will you season it How or by what means shall such Ministers of the Word recover their former faithfulness ability and fitness to season others q. d. This will be very hard for them to do though not impossible The residue of the words are explained afterward Observ 1 Observ 1. That good and faithful Ministers of the Gospel are necessary profitable and useful in the Church of God in regard of their Ministery Compared to salt here which is a thing of great use and necessity and our Saviour affirmeth this Salt to be good that is That the Ministers of the Word are very necessary useful and profitable in the Church c. For this cause also they are elsewhere in Scripture compared unto other things which are of greatest use and necessity and such as we cannot well be without as to light Matth. 5. 14. also to Watchmen Ezek. to guides in the way to shepherds husbandmen builders c. all very necessary and useful amongst men to shew how good necessary and useful faithful Ministers are in the Church in regard of their Ministerial Office and Function to which they are called Reas 1 Reason 1. They were ordained and given of Christ as an especial gift unto his Church when he ascended up to heaven Ephes 4. 11. He gave some to be Apostles some to be Prophets some to be Evangelists some Pastors and Teachers c. Now we may be sure that Christ gave no needless or unprofitable gift unto his Church but such as he knew to be most needful and profitable for the good of the Church Reas 2 Reas 2. Their goodness and profitableness may appear by considering the chief and principal ends and uses for which they are ordained in the Church which are these 1. For the publick dispensation of the Word and Sacraments to the edification of the Church and thereby to feed the flock of God committed to their charge 1 Cor. 4. 1. called Stewards of the mysteries of God and Ephes 4. 11. Christ gave them for the work of the Ministery c. 2. For the edification of the Church and People of God in private also as by private instruction of the ignorant admonishing of the disorderly comforting the afflicted c. 3. To shine as Lights to their people by the holy example of their lives thereby to direct and lead them on in the right way unto eternal life 1 Pet. 5. 3. To be ensamples to the flock Use 1 Use 1. To convince the ignorance and profaness of such as either see not or acknowledg not any such goodness necessity or profitableness of good and faithful Ministers of the Word in the Church they can see no such great use or necessity of them but think them rather needless and unprofitable and that they might well enough be without them and their Ministery too and hence it is that they can content themselves to live under any Ministery whatsoever though it be of never so ignorant unsufficient or negligent Pastors not worthy the name of Pastors c. This is because either they know not or acknowledg not the necessity and usefulness of faithful and conscionable Pastors These have not yet learned this Lesson here taught by our Saviour that salt is good that is That good and faithful Pastors and Ministers of the Word are so good profitable and useful in the Church that the Church can by no means be without them c. How great is the ignorance and profaness of such persons c Vse 2 Use 2. See by this the miserable condition of such People and Congregations as are destitute of faiâ—hful and conscionable Ministers of the Word how shall such have the mysteries of God dispensed to then in publike how shall their Souls be fed from time to time with the spiritual food of the Word and Sâ—craments how shall they be instructed admonished comforted in their distresses c They must neeâ—s sit in darkness and shadow of death Esay 9. 2. Matth. 9. 36. our Saviour Christ when he saw the multitude waâ— moved with compassion on them because they were as scattered sheep without a shepherd So should we pity and pray for such Congregations as are destitute of such faithful Pastors c. Use 3 Use 3. To stir up such People and Congregations unto true thankfulness to God who do enjoy this great and unspeakable benefit of the Ministery of faithful and conscionable Pastors and Teachers of the Worâ— c. Matth.
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