People fat c. Thus Pharoah hardning his own heart wilfully the Lord in Justice gave him up further and further to be hardned So those profane Gentiles Rom. 1. 21. because they knowing God in some sort by the light of Nature and by the Creation of the World yet did not glorify him as God but contrary to the light of their natural Conscience lived in gross Idolatry therefore God gave them up to vile affections and to a reprobate mind Ver. 26 28. Use Vse See how fearful and dangerous a thing it is for any thus wilfully to harden themselves in sin against the light of their Conscience Take heed of it lest God in Justice give thee over to be further and further hardned yea to final Impenitency Mark 8. 14. Now the Disciples had forgotten to take Bread neither had they in the Ship with them more than one Jan. 9. 1624. Loaf HAving heretofore begun to interpret unto you this Gospel of St. Mark in the After-noon and being forced for a time to lay aside the same Now my purpose is God willing to proceed where I formerly left off and to handle this portion of Scripture in the Morning which I did at first begin to handle in the Afternoon Of the two first principal parts of this Chapter I have formerly spoken unto you viz. 1. Of our Saviour's miraculous feeding of four thousand Persons with seven Loavs and a few Fishes from the first Verse to the tenth 2. Of his Answer made to the Pharisees questioning with him and tempting him by seeking of him an extraordinary Sign from Heaven from the tenth Verse to this fourteenth Verse Sequitur tertia pars Capitis An Admonition to his Disciples to take heed of the Leaven of the Pharisees and of Herod together with a reproof of their dulness and Ignorance in mis-conceiving his Admonition from this Ver. 14. to the 22. Where 1. Consider the occasion of our Saviour's giviving them this Admonition viz. Their forgetting to take sufficient provision of Bread with them for their Voyage or Journey before they set forth from the parts of Dalmanutha from whence they were now sailing over the Sea of Galilee by reason of which forgetfulness the store of Bread which they now had with them in the Ship was very small having but one Loaf left them Ver. 14. 2. The Admonition it self Ver. 15. He charged them c. 3. Their Dulnesse and Ignorance shewed in mis-conceiving his Admonition which they discovered by their words uttered in reasoning among themselves saying thus It is because we have no Bread in the 16th Verse 4. Our Saviour's sharp Reproof of that their Dulness and Ignorance Ver. 17 c. Of the first The Occasion The Disciples had forgotten c. What the cause was of this their forgetfulness to take sufficient Provision of Bread with them as they had need and as their custom was to do at other times is not expressed but most likely it is that the chief cause besides the natural defect of memory was their great and earnest care and desire of following and accompanying Christ in this Journey that they might not be left behind or be parted from Him no not for a small time but might keep constantly with Him to hear his Doctrine and see his great Miracles for confirmation of their Faith This zeal and earnestness in following Christ did no doubt so take up and possess their minds and thoughts that it made them at this time to forget to take more Provision of Bread with them Observ 1 Observ 1. See here in Christ's Disciples an Example of great zeal and forwardness in holy and Christian duties in that they were so earnest in following Christ and to be partakers of his Doctrine Miracles and private Conference and were in their minds so taken up therewith that they forgot and neglected their ordinary Food they forgot to provide Bread sufficient for them before they took Ship to go over the Sea of Galilee with Christ This teacheth us our Duty after their Example not onely to do good and Christian duties which God requireth of us but also to be zealous earnest and forward in performing them Tit. 2. 9. Zealous of good works So in Hearing of the Word Prayer Reading Meditation c. it is not enough that we do these duties but we ought to be very earnest forward and diligent in performance of them our hearts should be taken up with the care and earnest desire of performing them Thus it was with Christ's Disciples here They were so taken up with earnest desire and care to follow Christ that they forgot an ordinary business which they had to do which was to provide and take Bread sufficient with them to serve them in their Journey The like zeal and earnest affection should be in us in performance of holy and Christian Duties whereby God is glorified and our selves and others edified toward his heavenly Kingdom We should be so earnest and diligent in them that our hearts and minds should be greatly possessed and taken up with desire and care to perform them 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them or Be thou in these things that is Be wholly taken up with them Our Saviour was sometimes so earnest in teaching the People and so taken up therewith that he neglected his meat as we see Joh. 4. 31. So the People were sometimes so zealous and earnest to hear him and see his Miracles that they were content to go long hungry to that end Mat. 15. 32. They continued with him three dayes Fasting in the Wilderness Jam. 1. 19. Be swift to hear Use 2 Use 1. To reprove the coldness and negligence of many in performance of holy duties who have no earnest care or desire at all to such duties nor shew any zeal or forwardness in them but are careless and negligent of such Duties as Prayer Hearing Reading c. Their Hearts and Minds are not taken up with love and desire of holy Exercises How far from the zeal of Christ's Disciples Use 2 Vse 2. To stir us up to this zealous care and forwardness in performance of all Holy and Religious Duties our Hearts and Minds must be taken up with them To this end labour to love and delight in all such Holy Duties of God's Service as Prayer Hearing God's Word Reading c. and to find true comfort and sweetness in them then this will inflame us with great zeal and earnestness to perform them Observ 2 Observ 2. The Disciples here were far from distracting and troubling their minds with immoderate care of Earthly things insomuch that out of a desire to follow Christ they neglected and forgot to take Provision of Bread with them though they had but one Loaf left which should teach us after their example that we ought not to trouble or distract our minds with immoderate care of things of this Life as Meat Drink Raiment means to live upon
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
therefore by patient contented and chearful suffering of this pain and labour in duties of our callings we do glorifie God by obedience to his Will And withall this reproveth the â—â—ceness and delicateness of such as are loth and unwilling to take any pains in the duties of their Christian callingâ— or in Gods service loth to do any more than may be done with ease c. In practice of sin they can take pains to fulfill their wicked lusts to serve the devil but not to serve God in their callings faithfully and conscionably c. The second occasion making way to our Saviour's Disputation with the Pharisees was the concourse of the people unto him in that place whither he now went viz. in the Coasts of Judea The people resort unto him Matth. 19. 2. Great multitudes followed him To be partakers of his Doctrine and Miracles which was the end of their coming to him and following him in his journey And although it is not likely that all came with a sincere mind and affection to reap spiritual fruit and profit by his doctrine but rather that a great part came for sinister ends as for novelty sake or only to reap some temporal good by his Miracles c. yet no doubt but many did come out of love to his Person and Doctrine and to profit by it Again This is added to shew that they had done the like before at other times therefore it is said they did so now again the more to commend their zeal and forwardnesse in resorting to him Observ Observe the zeal and forwardness of the people here in repairing or resorting to Christ to be partakers of his Doctrine and Miracles flocking unto him in great multitudes Which should teach us our duty viz. to shew the like zeal in frequenting and coming to the Ordinances of God upon all occasionâ— especially to the Ministery of the Word to hear Christ instructing us by his Ministers See before Chap. 2. 2. Object Obâ—ect If Christ Jesus were now on earth to preach to us we would be forward to resort to him c. Answ Answ By the same reason thou must be forward to hear his Ministers called and sent to teach in his Name And it is certain that if thou make not conscience to hear them no more wouldst thou care for hearing Christ himself if he should come to preach on earth again c. Luke 16. 31. If they hear not Moses and the Prophets c. The third occasion of the Disputation between our Saviour and the Pharisees is His diligent teaching of the people flocking unto him at this time which is amplified by comparison to his former uâ—ual practice in the same kind As he was wont he taught them again As he was wont According to his usual custom at other times upon like occasion when there was any concourse of people to him He taught them again Instructed them again as formerly he had done in the doctrine of the Gospel by opening and applying it Matth. 19. 2. it is said He healed the people that is such as were brought to him oâ— came to be healed Which shews that he joyned Miracles with his Doctrine for confirmation of it as he used to do at other times Observ 1 Observ 1. The diligence and faithfulnesse of our Saviour in execution of his Ministerial Office of preaching and instructing the people wheresoever he came taking all occasionâ— to instruct them and to do good by his Ministery never omitting or neglecting to teach the people when any opportunity was offered but so often as they assembled unto him and shewed their desire of instruction so often he taught them So here it is said the people resorting to him again he taught them again and that this was his usual custome and practice Herein our Saviour is a pattern for all Ministers oâ— the Word to follow even in this conscionable care diligence and faithfulness in discharge of their Ministerial Office in every part of it especially in preaching the Word to the people committed to them upon all fit occasions so far as their abiâ—ry and strength of body will serve omitting no opportunities of doing good by their Ministery See before Chap. 1. 21. Chap. 2. 2. and Chap. 4. 1. Observ 2 Observ 2. In that the people resorting unto Christ again moved him to teach them again we may gather That the zeal and forwardness of a people to hear the Word of God and to profit by the Ministery is a means to provoke and stir up the faithful Pastorâ— and Ministers of God to be the more diligent and constant in teaching and instructing them upon all occasions 1 Cor. 16. 8. Paul stayed the longer at Eâ—hâ—sus and was the more careful to do good there by his Ministery because there was a great door and effectuall opened to him that is he perceived a great occasion of doing good to be offered in regard of the zeal and forwardness of many to hear the Doctrine of the Gospel On the contrary it is a mean to discourage and hinder the zeal and diligence of Gods Ministers in their Ministerial Office when they see the people cold negligent or backward in resorting to the Ordinances of God Use Vse See what is to be done of such people as do desire that the Pastors and Ministers set over them should be diligent and constant in duties of their Ministery especially in publike preaching of the Word in season and out of season c. They must then shew themselves zealous forward and diligent on all occasions to be partakers of the benefit of their Ministery and to profit by it that by this means they may exciâ—e and stir up the diligence zeal and faithfulness of their Pastors If they would have their Ministers to teach them constantly they must constantly shew themselves teachable and desirous to be taught if they would be constantly sed with this spiritual food of their souls they must constantly shew and express their spiritual apâ—etite in hungring and thirsting after it c. Some are apt to complain of the negligence of their Pastorâ— in teaching when themselves are a great cause of it by their coldness negligence and want of true zeal in hearing the Word on all occasions c. As he was wont Observ Hence learn That it should be the ordinary custome and constant practice of Christians to be exercised in the duties of their Callings both of their general and particular callings at all due times and as occasion is offered 1 Cor. 7. 17. Though they are not to do such duties customarily that is only for custome or fashion sake yet they are to keep a constant custom and course in the duties of their callings c. not only exercising themselves therein now and then extraordinarily c. but it must be their ordinary custom and constant practice to be exercised in them So should it be with Ministers in the duties of their Ministery as preaching c. It was
Christ in the day time c. And many â—uch Nicodemites we have now adayes who have some kind of desire to be Religious or to perform Religious duties buâ— are ashamed and loath to seem too forward and zealous in such duties loath to be seen and taken notice of for frequenters of Sermons or for using private Prayerâ— and Catechising and reading of Scripture in their Families c. But let such take heed how they prefer their own credit and reputation with men before the glory of God and doing of their duties which God requireth of them and remember what our Saviour hath threatned against such as are ashamed of him before men that he will be ashamed of them hereafter before his heavenly father and the holy Angels Mark 8. 38. Now falloweth the humble and reverent gesture of this young man toward our Saviour 1. Kneeling unto him 2. Giving him this honourable title Good Master Observ 1 Observ 1. See one duty which we owe to the Messengers and Ministers of God sent to teach and instruct us in the wayes of God viz. the duty of reverence and due respect of them and that in regard of their Calling and Ministerial Office This young man though he did not know or believe Christ to be the Son of God but onely a meer man yet because he took him to be a special Prophet sent from God he shewed great reverence and respect towards him In this we ought to imitate him by shewing like reverence and respect to Gods Ministerâ— called and sent to teach and instruct us in the wayes of God We are to reverence them in heart by esteeming well of them and of their Ministery and to shew it outwardly by respectfull carriage toward them 1 Thess 5. 13. Esteem them very highly in love c. 1 Tim. 5. 17. The Elders that rule well are to be counted worthy of double honour c. Observ 2 Observ 2. In what manner we should come unto the Ministers of God to learn and to be instructed by them in the wayes of God and in the meanâ— of obtaining eternal life we are to come unto them in humble manner submitting our selves to be taught by them out of the Word of God Thus did this young man come in submissive and humble manner to learn of Christ whom â—e took to be a special Prophet or extraordinary teacher sent from God This humility he shewed by his gesture of kneeling c. And although he was not so truely humble nor in such a degree as he should have bâ—n as appears by his not profiting so as he should have done by Christ's teaching yet it is plain by his manner of comming that he was in some degree humble and teachable and that he came with a mind and purâ—ose to submit to Christ's teaching And herein we are to imitate him in bringing an humble and teachable mind when we come unto the Ministers of God to be instructed by them out of hiâ— Word whether in publick or private especially when we come to hear them in publick Jam. 1. 21. Receive with meekness the ingrafted Word c. This meekness includeth humility as the ground and cause of it Hebr. 13. 17. Obey them that have the over-sight c. and submit your selves c. To this end we must labour to see our natural blindness in the things of God and consequently our want of teaching that this may humble us and cause us to deny our selves Then shall we be likely to profit by the Ministry of the Word and by the teaching of Gods Ministers Use Use See the cause why many come to hear the Ministers of God and yet profit so little by their teaching it is because they come not with humble hearts sensible of their own ignorance and want of Spiritual and heavenly knowledg in the things of God but they are puffed up with Pride and conceipt of their own knowledg thinking themselves aâ— wise as their teachers if not wiser and that the Minister can teach them nothing but what they know already No hope that such should profit by the Ministry of the Word so long as they are â—hus conceited of themselves Psal 25. 9. The meek will he guide in Judgment and the meek will he teach his way Mark 10. 17. What shall I do to inherite eternal life June 22. 1628. NOw followeth the question it self which this young Ruler propounded unto Christ What shall I do to inherite c. Observ 1 Observ 1. In that being ignorant and unresolved in this matter touching the way of obtaining eternall life he comes to Christ to be instructed conceiving him to be a Proâ—het and teacher sent of God Hence we learn what is to be done by such as find and feel their own iâ—norance in things Spiritual and heavenly they are to seek instruction and resolution from others who are able and fit to teach them especially from the Ministers of God and chiefly from their own Pastors and that both in publick and private They are to come duely and diligently to hear them in publick and to repair to them in private also if need be to propound their doubts unto them and to seek instruction from them Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law from his mouth c. This is one principall means for the attaining of further knowledg in heavenly things See Act. 8. 34. Use Use For reproof of such as are ignorant in things Spiritual and heavenly and yet have no care to seek instruction from such as are able and fit to teach them especially from the Ministers of God no desire or forwardnesse to come to hear and learn of them in publick no not of their own Pastors but are slack and negligent this way either absenting themselves when they see good or coming into the Church when half or more than half the publick Exercises are ended Thus shewing manifest contempt of the publick Ministery And for the most part none are so faulty this â—â—â—y as those that are most ignorant in matters of Religion and in the Word of God and so have most need oâ— instruction by the publike Ministery Yet none so great contemners of it as they Thus as they are ignorant so they are williâ—â— still to be ignorant c. As for seeking to their Pastor in private for instruction this they are furthâ—â—â— of all from either because they disdain to learn of him or because they are ashamed to bewray their ignorance and so this want of true humility to learn and the fear of shame in seeking instruction keepeth them still in ignorance and so through ignorance they run into grosse errours both in judgment and practice Observ 2 Observ 2. In that this young man though rich and covetous too yet did not come to Christ with a question about any matter of the world but about the Kingdom of Heaven how to obtain eternal life this may teach us
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
Ministeriall Function in that he brake his rest so timely in the Morning that he might by private prayer prepare himself to Preaching that day Into a solitary Place It is like it was some private place a-part from the City of Capernaum whither our Saviour went so early Quest Quest Why went He to so private a Place Answ 1 Answ 1. Some think to prevent the suspition of Vain-glory lest it should be thought that he sought the applause of the People because they had flocked to him in such sort as we heard the Evening before 2. But I take it the principall Reason was that being alone he might be more free from outward disturbances and distractions which might any way hinder him in the exercise of Prayer And there prayed This private prayer he used as a preparative to his publick Teaching and working Miracles that day Now although it be not expressed what was the matter of his prayer at this Time yet it is most likely that in it First He gave thanks to his Father for the Fruit that had come of his Doctrine hitherto as also for the great Blessings which God had bestowed on the People by His means in that he had helped and cured so many that were diseased and possessed with Devil Secondly That he further craved of his Father a Blessing for time to come upon his Doctrine and 〈◊〉 that they might have good successe and be effectuall and profitable to those that should hear and see the same So 〈…〉 the Words and for the clearing of the sense Now to gather such Instructions as may arise from this Verse Observ 1 Observ 1. Our Saviour was carefull to use the best outward helps and furtherances to Prayer as the opportunity of the Morning and the conveniency of the Place being solitary Whence we may gather That to pray aright is a difficult Work and not easie to perform If it were an easie matter what need such helps Indeed our Saviour Christ in respect of himself had no need of such helps yet he used them for our Instruction to shew us what need we have of them and how hard a thing it is to pray well Therefore Paul intreateth the Romans to strive in prayer to pray for him Rom. 15. 30. to shew how hard a work it is to pray well And 1 Sam. 1. 15. Hannah calls it a powring out of the Soul c. Omnium ferè operum difficillimum orare Luther Reas 1 Reas 1. We have no ability of our selves by nature to perform this Duty Rom. 8. 26. We know not what we should pray as we ought c. Reas 2 Reas 2. There are many things to hinder us in the Duty especially Satan labouring continually to stir up hinderances and disturbances also our own corrupt hearts which are apt to be taken up at times of prayer with swarms of idle and wandering thoughts c. Reas 3 Reas 3. It is a Duty of great excellency and profit much and often commended in Scripture no marvel therefore if it be difficult So are all excellent and precious Duties Reas 4 Reas 4. Prayer is a holy conference with God Now it is hard to speak unto God as we ought c. See Cooper on Rom. 8. 26. Use 1 Use 1. See the ignorance of those who think it so easie a matter to pray Therefore they go about it as about an easie work without preparation without watchfulness over their hearts and without using any helps to further them in the Duty but they slubber it over in a very slight manner If they repeat the bare words of the Lord's Prayer or some other prayer though without all understanding and feeling they think this is enough Indeed this is an easie kind of praying or rather saying of a prayer for it is not rightly called praying when onely the words of a prayer are rehearsed Hence it is That ignorant People use to commend prayer so much and to call for many prayers but care not so much for Preaching c. because they think it an easie thing to pray as if onely the rehearsall of the words were praying But such as know what it is to pray aright with feeling and fervency of heart and in faith do acknowledge it to be a difficult Work yea so difficult that they can better hold out well in hearing the Word two hours then in serious and fervent prayer half an hour Use 3 Use 2. Be the more diligent and frequent in this exercise that it may become more easie to us 1 Thes 5. 17. Often-use will make it easie Rom. 12. 12. Use 3 Use 3. See what need we have to desire God to help us with his Spirit c. Rom. 8. and Luke 11. 1. Use 4 Use 4. Use all good helps and furtherances for the better performance of this Duty seeing it is difficult Especially these helps 1. Take the fittest and most convenient Time and Place for it when and where we may be most free from hinderances 2. Use watchfulness over our hearts before prayer and in prayer endeavouring to keep out idle thoughts This watchfulnesse is a great help to prayer therefore often joyned with it in Scripture as Eph. 6. 18. and 1 Pet. 4. 7. Matth. 26. 41. 3. Keep our hearts and minds alwayes in due temper free from inordinate passions of wrath bitternesse c. for these exceedingly hinder prayer 1 Tim. 2. 8. 4. Use some good meditation before we pray to quicken us to the Duty and to raise up our minds to Heaven or if need be read some portion of Scripture to prepare us to the Duty Observ 2 Observ 2. In that our Saviour set a-part this speciall time of the morning to betake himself to private prayer we learn That we ought to set a-part some speciall times for private prayer alone by our selves So our Saviour used to do and among other times as it seemeth he did set a-part the Morning and Evening for this Exercise for as here we find Him praying in the Morning so elsewhere in the Evening as seems to be implyed Matth. 14. 23. Isaac also used to pray in the Evening Gen. 24. 63. David used to pray Morning Evening and at Noon Psal 55. 17. Daniel also three times a Day Dan. 6. 10. So should we have certain set times daily to be spent in private prayer by our selves alone So had Luther and he used constantly to keep those Times See Matth. 6. 6. There should be times to pray alone in our Chamber c. Use Vse To reprove such as are negligent and careless this way Some think it enough if they be present at publick prayers in the Church and if they use to joyn also in Family-prayer with other but they seldom or never set any times a-part to pray alone by themselves in their Chambers Closets c. But this should be daily and constantly used at certain times as well as publick and Family-prayer God will have us serve him alone as well as with
preparatives that went before his Preaching one whereof is that Simon Peter with the other Disciples that were with him viz. Andrew James and John did follow after Christ to find him out Ver. 36. The other is the mutuall conference that passed between Christ and them after they had found him In which conference we have two things to consider 1. Their speech used unto Christ making report to him of the Capernaites seeking for him Ver. 37. 2. His answer to them In which 1. He requires them to go with him into the next Towns that he may Preach there 2. He alledgeth a reason for that end Ver. 38. First To explain the Words and then to gather the Instructions which arise from these three Verses Followed after him The Greek word 〈…〉 fâ—llow diligently Quest. Quest Wherefore did these Disciples thus diligently follow 〈…〉 â—one apart Answ 1 Answ 1. Out of a desire which no doubt they had to enjoy his sweet and heavenly society as they had done before 2. Out of a conscience which they had of that Duty unto which they were lately called which was to be his Disciples and ordinary followers of him All men seâ—k for thee That is all those of Capernaum where he preached and wrought so many Miracles the Day before Quest 1 Quest 1. Wherefore sought they Him Answ Answ That having found him they might perswade him to stay with them in the City of Capernaum where he had begun to Preach and Work Miracles Luke 4. 42. It is said The People sought him and came unto him and stayed him that he should not depart from them Quest 2 Quest. 2. What moved these Capernaites so much to desire Christ's company and presence Answ Answ No doubt they were moved to it chiefly by two things 1. By the hearing of his divine Doctrine and powerfull Preaching which was such as bred astonishment in them as we heard Ver. 22. 2. By the sight of his great Miracles which he had wrought among them in so great a number This bred a high esteem of his person and to cause them to desire his abode with them Quest 3 Quest 3. Did all these seek Christ in sincerity of heart and out of a true love to him and to his Doctrine and Miracles Answ Answ It is likely that many if not the greatest part desired his company for sinister respects as either for Novelties sake because they heard and saw strange things spoken and done by him or else because he did good to the bodies of so many by curing diseases and casting out Devils and yet it is probable that some of them did unfeignedly seek Christ out of love to his Person and out of a sincere desire to profit by his Doctrine and Miracles Ver. 38. Let us go into the next Towns The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as much as Village-Towns whereby are meant such Towns as were lesse then Cities and bigger then the ordinary smallest Villages and it appears by that which follows Ver. 39. that they were such Towns as had Synagogues in them Therefore came I forth This is to be understood of his incarnation or coming in the Flesh Then he came forth from God and came into the World The like Phrase used Joh. 8. 42. where he saith He proceeded forth and came from God and Joh. 16. 27. Ye have believed that I came out from God c. Therefore Luke 4. 43. he saith That he was sent for this purpose Now in these words when he saith he came forth or was sent for this end to Preach in other Towns he yieldeth a sufficient reason why he would not stay at Capernaum as the People would have him namely because he was Called and Appointed of his Father to Preach in other Towns as well as in Capernaum and for this end He came into the World Quest Quest Is it lawfull or fit for Ministers of the Word in these times to go up and down from place to place and to preach in every place where they come as Christ did not settling themselves in any one place Answ Answ Not so for our Saviour had a speciall Calling to preach in sundry places and namely in all the Towns and chief Villages of Galilee as himself here sheweth So had the Apostles a generall Commission to preach to all Nations Matth. 28. 19. But now the ordinary Pastors of the Church have no such warrant Therefore they may not ordinarily wander up and down and take upon them to preach every where where they come but keep themselves to that particular Place and People over which they are set to teach them So 1 Pet. 5. 2. Feed the Flock of God which is among you c. or as some read it which dependeth upon you And Acts 20. 28. Take heed to your Selves and to all the Flock over which the Holy Ghost hath made you Overseers c. Not but that it is lawfull sometimes upon extraordinary occasions for an ordinary Pastor or Minister of the Church to Preach abroad out of his own Cure but he is not to keep an ordinary Course of wandering about to preach So much in way of clearing the just meaning of these three Verses Now I come to the Instructions Observ 1 Observ 1. From the example of the Disciples and of the People of Capernaum so carefully and diligently seeking Christ and desiring to enjoy his bodily presence we may learn the like care and diligence in seeking to enjoy his Spirituall presence yea if they were so carefull and desirous to have his Bodily presence then much more should we desire and labour to enjoy his Spirituall presence Quest Quest What is this Spirituall presence of Christ Answ Answ It is that whereby he being now in Heaven onely as touching his humane nature yet is present in and with the Faithfull on Earth by his Spirit and by the gracious working of it Matth. 28. ult This spirituall presence we must seek See Cant. 3. 2. Quest Quest How are we to seek Christ's Spirituall presence Answ Answ Labour for Faith by which Christ may come to dwell in our hearts Eph. 3. 17. Use the means to attain to it 1. Attend upon the publick Ministery of the Word where Christ is present to work Faith Matth. 28. 20 Cant. 1. 8. 2. Come often to the Lord's Supper c. Use 1 Use 1. This reproveth such as have no desire of Christ's Spiritual presence in their hearts neither do they seek or labour for it They use not the means to get Faith in Christ whereby He might come to dwell in their hearts and to rule and bear sway in them by his Spirit They come not duly to hear the Word c. All this neglect of seeking Christ's presence is because they feel no want of it they know not how miserable they are without Christ and without his Spirit dwelling in them therefore they are content to be without him still Use 2 Use 2. Let us above all
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
in two things 1. His earnestness in that it is said He cryed out 2. His great Humiliation in himself testified by his tears or weeping 3. The matter of his Prayer consisting of two parts 1. A Profession of his Faith in Christ Lord I believe 2. A Petition or Request unto Christ to help his Unbelief Of the first The time Straightway This shews his readiness and forwardness to express and testify his Faith by this Prayer therefore he delayeth no time but presently upon our Saviour's words requiring Faith of him he takes occasion both to profess his Faith and to pray for encrease of it Observ Observ True Faith causeth those in whom it is to be ready and forward in the duty of Prayer and seeking to God upon all occasions omitting no opportunity of putting up their sutes to God especially in time of trouble and distress So here the Father of this possessed Child having Faith in his heart was thereby stirred up to be thus forward to make this earnest Prayer unto Christ so soon as ever our Saviour did give him occasion so to do Straightway he cryed unto him c. And as here he was forward to pray for himself so we have heard before how forward he was to make sute unto Christ for his afflicted Child and that not onely once but he renewed his sute again for him with greater earnestness Ver. 22. It was his Faith though as yet but weak that stirred him up to this readiness and forwardness to pray and seek to Christ both for himself and for his Child in this time of his distress So David Psal 116. 10. I believed therefore did I speak I was greatly afflicted c. His Faith stirred him up to pray in his troubles So 2 Chron. 20. 6. this moved Jehosaphat to be so forward to pray unto God in time of his distress because he did by Faith rest upon God for help and deliverance as appeareth Ver. 12. Use Use By this we may examine and try what true Faith is in our hearts Look whether we be ready and forward on all occasions to pray to God in our necessities especially in time of trouble If it be so this argues Faith in our hearts which stirreth us up hereunto but if we be negligent in Prayer especially in time of our Affliction this argues want or great Weakness of Faith Therefore think it not enough to profess that thou hast Faith to believe God's Power and Goodness toward thee and to rest on his Promises but shew it by forwardness on all occasions to seek to him in Prayer A Child that is perswaded of his Father's Love will seek to him c. So here Faith in the heart opens the mouth in Prayer Now followeth the manner of his praying with fervency and earnestness He cryed out viz. With a loud Voice Now by this he expressed the inward vehemency and earnestness of his heart and affections in this his Prayer Observ Observ One property required in true Prayer is that it ought to be earnest and expressed by outward Signs and Testimonies thereof as occasion is offered as by lifting up the Voice or Hands c. Jam. 5. 16. The effectuall fervent Prayer of a Righteous man availeth much Such have the Prayers of the Saints used to be as here of this Father of the lunatick Child So of Moses Exod. 14. 15. Why criest thou unto me Of David who often in the Psalms mentions his crying unto God by Prayer shewing his vehemency and earnestness therein Psal 18. 6. In my distress I called upon the Lord and cried unto my God So the Prayer of Hannah 1 Sam. 1. 15. she saith she had powred out her Soul before the Lord. Our Saviour Christ Heb. 5. 7. with strong Cries c. Now to the end our Prayers may be â—ervent three things especially are required 1. A lively sense and feeling of our wants and miseries 2. From this feeling of our wants must arise in our hearts an earnest and vehement desire and longing to have our wants supplied and to obtain the things we ask of God Rom. 8. 26. The Spirit maketh requests for us with groanings or sighs not to be uttered This hath made the Saints of God to pray so â—ervently even the sense of their wants causing in them a vehement desire to obtain the things which they prayed for as David in the 51. Psalm feeling his sins and the want of pardon earnestly desiring it prayeth most earnestly for the same 3. To make our Prayers â—ervent there is required perseverance and continuance in the Duty or Exercise of Prayer not fainting or giving over our Sutes and Supplications too soon for he that presently giveth over is not â—ervent in Prayer We must therefore hold out constantly in the duty not onely praying but solliciting and importuning the Lord again and again in our Prayers for those things we desire especially for great and extraordinary Mercies and Blessings Luke 18. 1. Our Saviour spake a Parable to them that men ought alwayes to pray and not â—aint c. Eph. 6. 18. Pray alwayes and watch unto it with all perseverance c See Isa 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a Praise in the Earth Use 1 Use 1. This condemneth the cold and negligent Prayers of many being made without any such â—ervency of heart as should be in them Many make but a Lip-labour of this Duty using words of Prayer without any true feeling of their Wants or earnest desire to have them supplied yea there are many which do not so much as understand the words which themselves use in Prayer much less do they pray with any true feeling or earnest affection of heart Others pray with some feeling and desire of that they ask but it is very cold and negligent Others do too soon â—aint and give over their Sutes unto God they pray now and then for a short fitt or so but are not instant or importunate with the Lord. It is no mervail if such cold and sleight Prayers do prevail little or nothing at all with the Lord Such cold Suiters must not look to speed in the Court of Heaven How should God be affected with thy Prayers when thou thy self art so little affected with them How should the Lord regard thy Prayers when thou thy self dost so little regard them Use 2 Use 2. To stir us up to labour for this â—ervency of Heart and Affections in Prayer And to this end let us strive for a true inward feeling of our Wants and Miseries and for an earnest desire after the things we ask of God This will make us pray â—ervently and earnestly unto the Lord. This will make us not onely to call upon God but even to cry unto him not so much with the Voice of our Mouth as of our Heart This will also cause us to persevere and hold out in our Prayers being instant
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiâ—y of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâ—dg the words and sentences of the same as occasion was offered yea the very Children had learned to crâ—â— Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ— the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
it to be done any more as being a profanation of that holy place into which none but holy Vessels and Instruments were to be brought which served for the worship of God Now by this also our Saviour shewed his zeal for the glory of God in that he would not tolerate the least abuse but proceeded to thorow Reformation of all Quest Quest By what power or authority did our Saviour now take upon him to purge the Temple by casting out the buyers and sellers c. Answ Answ 1. He being the Son of God and true Messiah and consequently the absolute King and High Priest of the Church had power sufficient to do this Mal. 3. 1. the Church is called his Temple And Matth. 12. 6. He is said to be greater then the Temple Ver. 17. of this Chapter he calls the Temple his house 2. He did this not by an ordinary power or Authority for then he would have used it oftner at other times and in reforming other abuses as well as these here mentioned but he did this by a special and extraordinary authority which he at this time assumed to himself as he had done once before thereby to declare and shew himself to be indeed the true Messiah and absolute King and High Priest of the Church whose Office was to Reform the corrupted state of the Church Vide Danaei quaest Where note that this special and extraordinary fact of our Saviour is no warrant at all for ordinary men or private persons without a Calling to undertake the publick Reformation of abuses in the Church Much less doth this warrant the Pope or his Clergy to usurp temporal power to punish offenders in body goods c. as the Rhemists teach upon Joh. 2. So much in way of clearing the sense of the words Now follow the Instructions from them where I will speak of three things 1. Of the abuses or disorders themselves which our Saviour here found in the Temple viz. Buying and Selling and Money-Changing c. 2. Of our Saviours speciall and extraordinary fact in purging the Temple from these abuses by casting out the buyers and sellers c. 3. Of the manner of his doing this 1. With extraordinary power and authority so as none dared to resist him but all gave place 2. With great zeal and indignation against these abuses which he shewed both by his violent and forcible driving out of the buyers and sellers and overthrowing the Tables c. as also by his strictness and unpartial dealing in this work of Reformation sparing no abuses but reforming all not suffering so much as a common Vessel to be carried through the Temple Observ 1 Of the first Observ 1. In that there were so great abuses and disorders at this time reigning and tolerated not only amongst the Jews but even in Jerusalem their chief City yea in the Temple the principall place of the City and yet even at the same time the true Church of God was at Jerusalem and amongst the Jews for there were some of them which believed in Christ and imbraced the Gospel as the Apostles of Christ and other Disciples though they were but a small number in comparison Hence gather that the true Church of God may be in such places and amongst such persons where there are great corruptions and abuses reigning Mark 11. 15 16. And they come to Hierusalem And Jesus went into the Temple and began to cast Decem. 20 1629. out them that sold and bought in the Temple c. Observ 2 Observ 2. IN that one cause of these abuses practised in the Temple was the negligence of the Priests and of the Scribes Pharisees and other Rulers of the Jews who should at first have withstood and hindered this profanation of the Temple see by this how dangerous it is unto the Church when the Rulers and Governours of it are careless and negligent of their duties in setting themselves against abuses and corruptions beginning to grow and spring up in the Church This is a means to let in all abuses into the Church when such as should keep them out are careless of doing their duty When Magistrates do not use their authority in resisting abuses and disorders growing into the Church when the Pastors and Ministers of the Church do not by their Ministery oppose such abuses and labour to keep them out no marvail if such corruptions get into the Church and prevail in it See Jer. 2. 8. This was one main cause not onely of these abuses in the Temple here mentioned but also of sundry other grosse corruptions raigning amongst the Jews in our Saviour's time because the Priests Scribes and other Rulers were negligent in their duties They were blind Guides Matth. 23. And took away the Key of knowledg from the People Luke 11. 52. Vse Use See how needful for us to pray for the Rulers and Governours of the Church that they may be zealous and conscionable in their duties to set themselves by all means against abuses and corruptions growing into the Church c. Observ 3 Observ 3. In that another main cause of these abuses practised in the Temple was the covetousnesse of the Priests and People who made a gain to themselves by this buying and selling of Oxen Sheep Doves c. in the Temple for Sacrifices hence gather How hurtful and dangerous the sin of covetousnesse is in the Church of God being one main cause of the greatest corruptions and abuses which do grow and spring up in the Church and do raign in it As it is called by the Apostle the root of all evil 1 Tim. 6. 10. so especially it is the root and fountain of those evils which do most hurt and annoy the Church of God How many gross sins and corruptions hath this one sin caused and brought forth in the Church from time to time and in all Ages as Non-residency Bribery Extortion Usury c. what is one cause of so much lying swearing forswearing c What is one cause of such contempt and neglect of God's Worship and holy Ordinances but covetousness as in the Parable Luke 7. those that were invited to the spiritual and heavenly Supper made excuses from their Farms Oxen c. What is one cause of the breach of the Sabbath by buying and selling of Wares by doing worldly business going Journeys c. but Covetousness Jer. 6. 13. From the least to the greatest they are given to covetousness From the Prophet to the Priest every one dealeth falsly This sin is named for all other Use Vse This should teach and move us to hate and abhor this sin of covetousness in our selves and others seeing it doth so much hurt in the Church of God and is the cause of so many abominations in it Therefore let all take heed of this sin and of being given to it as our Saviour warneth the people in his time Luke 12. 15. Pray unto God to keep us from this sin Get faith in God's Providence
it which was as good and better for the Apostle at that time So when we pray in faith for deliverance out of some crosse or affliction if he do not give deliverance yet he gives strength and patience to bear it c. 3. Though God do not presently or forthwith give unto his Children those things which they ask in Faith yet he may and doth sometimes give them afterward yea long after they have Prayed for them Vse Use Great comfort and incouragement to us in all our Prayers so far forth as we can and do offer them up to God in true Faith believing that our persons being accepted in Christ he doth also accept our Prayers and will grant our sutes and supplications If we thus pray we shall not we do not pray in vain but are sure to be heard yea to obtain our desires yea whatsoever we ask though never so hard and difficult to be obtained for so it is here said What things soever c. at least so far as stands with Gods will and is good and fit for us God sayes to us According to thy Faith so be it unto thee What a comfort is this to us in all our Faithfull Prayers yea though thy Faith be but weak yet if true and sincere it shall make thy Prayer effectual and powerful with God as the Prayer of Jacob was when he wrestled with God and obtained a Blessing c. So shalt thou if thou wrestle as he did by Faith and Prayer c. Never was any Faithfull Prayer made in vain nor did return from God empty but alwayes prevailed either for that which was asked or for something else much better and more for Gods glory and the good of the party praying Mark 11. 25. And when ye stand Praying forgive if ye have ought against any that your Father April 25. 1630. also which is in heaven may forgive you your Trespasses IN the former verse our Saviour exhorted his Disciples to the practice or exercise of Faith in Prayer shewing withal the power and efficacy of that Prayer which is made in Faith that it is effectual to obtain whatsoever we ask of God agreeable to his will Now having thus made mention of Prayer as the ordinary and principal means next unto Faith for the obtaining of all things needfull at the hands of God he takes occasion in ver 25 26. to insist further upon this duty of Prayer and as before he required them to pray in Faith that is with a firm perswasion that they should obtain their desires if they would have their Prayers effectuall so now he requires of them the practice of a further duty in prayer to the end their Prayers may be acceptable to God and effectual for the obtaining of those things they desired and stood in need of and that is the practice of brotherly love in free forgiving of wrongs and injuries done unto them and to this he now exhorteth them Where 1. Consider the exhortation it self in these words And when ye stand Praying forgive if ye have ought against any 2. A twofold reason added to strengthen the exhortation 1. From the benefit and good which should hereupon follow viz. the pardon of their sins at the hands of God That your Father also c. 2. From the contrary hurt and danger like to ensue if they do not forgive such as offend and wrong them Then they shall not be forgiven of God ver 26. But if you do not forgive c. First of the exhortation it self When ye stand Our Saviour seems to allude to the common custome of the Jews in those times which was to stand in time of Prayer For although it is not likely that they did alwayes or constantly use this gesture of standing at Prayer but that they did sometimes also use other gestures especially the gesture of kneeling as may be gathered from Daniel's practice Dan. 6. 10. and from the practice of our Saviour Luke 22. 41. Yet notwithstanding it seems most probable that this gesture of standing at Prayer was very common and usual with them in those times especially in their publick and solemn Prayers as may be gathered from this and other places of the New Testament where this gesture is mentioned as Matth. 6. 5. Hypocrites love to pray standing in the Synagogues and corners of the streets that they may be seen of men c. Luke 18. 11-13 Both the Pharisee and the Publican are said to stand praying in the Temple And the reasons why they so often used this gesture of standing at Prayer seem to be these 1. Because this was a very ancient custome and practice in the Church as may appear even in Solomons time who stood and Prayed that solemn Prayer 2 Chron. 6. 12. And 2 King 5. 11. Naaman sayes of the Prophet Elisha I thought he will come out to me and stand and call on the name of the Lord his God c. 2. Because it was in it self a decent and reverent gesture by which they professed and testified their obedience and dutifulness towards God as servants standing before their Master ready to do his will as it is said of Solomons servants 1 King 10. 8. Vide Drus in Matth. 6. 5. When ye stand Praying That is when ye are about the exercise of Prayer setting your selves to the performance of it in any special or solemn manner especially in publick for that our Saviour seems chiefly to have relation to in these words yet so as under this he comprehends all kind of Prayers as well private as publick Forgive See that ye do freely remit and pardon such as are your enemies or have done you any wrong laying aside all malice and grudg of mind and all purpose and desire of revenge against such as are your enemies If ye have ought against any If ye have any matter of just complaint or controversy against any other whatsoever for any kind of offence wrong or injury done unto you So Matth. 5. 23. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee c. See also Col. 3. 13. In the words explained consider three things 1. A description of Prayer by the outward gesture then commonly used amongst the Jews viz. standing When ye stand and Pray 2. A special duty which our Saviour requireth of his Disciples to be practised in time of Prayer or whensoever they should be therein imployed and that is to forgive whatsoever offences and wrongs had bin done against them by others When ye Pray forgive c. 3. The extent of the duty to all persons that had wronged or offended them and to all wrongs and offences committed against them If ye have any thing against any man Of the first Our Saviour Christ doth not here disallow the gesture of standing in Prayer being then much used amongst the Jews especially in publick Prayer but he doth rather allow and justify it being as it was