not expressed Most probable it is that they were not those before spoken of ver 21. of this chap. who did so ignorantly and rashly censure our Saviour as if he had bin beside himself but it is rather likely that these here spoken of were of the better sort of his kindred and such as did Believe in him because they were accompanied with the blessed Virgin Mary the Mother of Christ who is named here with them Vide Calvinum in locum And stood without That is without the house where now our Saviour was Teaching the people as may appear Matth. 13. 1. compared with Matth. 12. 46. And the reason why they stood without and did not go into the house to hear Christ as the rest of the people did is given by St. Luke chap. 8. 19. namely because they could not come near unto him for the press of the people And sent unto him and called him That is they sent to him by the people that were Assembled about him to certify him that they stayed without desirous to see him and speak with him and withall to desire him to come out unto them Luke 8. 20. It is said that one told him that his Mother and Brethren desired to see him And Matth. 12. 46. It is said they desired to speak with him Quest Quest. What moved them to come to him and to desire to see him and speak with him at this time Answ It is likely they aimed at good ends Answ As 1. To testify their natural Affection of Love to him being so near to him by natural bloud as they were and it may be having not seen him lately they now were the more desirous to see him and to speak unto him 2. It is also likely that their desire to speak with him was to the end they might confer with him about some private matters of weight and moment which concerned either him or themselves or both and that they might receive advice and directions from his mouth about them It seems therefore most probable that they aimed at good ends both in comming thither and also in sending to him to call him out But yet this their sending to call him forth at this time when he was seriously imployed in teaching the people was an unseasonable interrupting of that weighty business and therefore cannot be justified but is blame-worthy as may appear by our Saviour's Answer in that he did not yield to their request in comming out to them but did rather shew his dislike of their motion by his words when he asked Who was his mother c. thereby implying that he did so much dislike their Message sent to him in that they went about to interrupt and hinder him unseasonably in his publick Ministry that in that case he would not acknowledge them as his Mother and Brethren Therefore though they intended well in calling him forth to speak with him yet they shewed much rashness and indiscretion in doing it so unseasonably And the people sate about him viz. to hear his teaching and Conference Object They said unto him Object Matth. 12. 47. One said unto him c. Answ Answ Here is no contradiction for the Message being delivered by the Mother and Brethren of our Saviour it was received first by some and then it passed from one to another till it was by some one reported to our Saviour himself So much in way of clearing the words Now to gather some Instructions from them Observ Observ 1. From this that the Mother and Brethren of Christ came now to see and speak with him thereby as it is likely to testify their love unto him we may learn that it is one good way of testifying our Love to our kindred according to the Flesh even to take occasion sometimes to visit them and to have society and conference with them Exod. 18. 5. Jethro visited Moses his Son in Law Luke 1. 39. Mary went into the Hill-Country to visit her Cousin Elizabeth Yet we are not to perform this Duty of Love onely to those of our kindred but to others also that are any other way near and dear to us especially to the Saints of God unto whom we are tyed by the Bond of Religion And as at other times we are to visit our Christian friends and those of our Kindred so especially in the time of Affliction when we know them to be in any distress as in bodily sickness trouble of Conscience c. Prov. 17. 17. A Friend loveth at all times and a brother is born for Adversity It was charitably done of Job's three Friends to come and visit him in his great distresses though they failed much in their manner of carriage towards him being come to him And it shall be commended and rewarded at the last day in the Faithfull that they have visited Christ that is the Members of Christ being in sickness and Imprisonment Matth. 25. 36. Observ 2 Observ 2. In that the Mother and Kinsfolks of Christ shewed much rashness and indiscretion in sending to call him out so unseasonably when he was seriously busied in teaching the people we may observe that even Believing and Sanctified Christians have their weaknesses and imperfections yea they have some sinfull corruptions in them with which they are tainted more or less So had the Mother of our Saviour though a very holy Woman so also had these Kinsfolks of his though it is most like they were Believers in him And thus it hath bin and is with the best Saints of God Jam. 5. 17. Elijah subject to like passions as we c. that is to corrupt and sinfull Affections So Abraham Moses Job Jonah c. were not without their sinfull Infirmities and corruptions So Paul and Barnabas Act. 15. 39. Prov. 20. 9. Who can say My Heart is clean Jam. 3. 2. In many things we offend all Reas Reas The Sanctification of the Faithfull is imperfect in this life they are but in part renewed the corruption of sin is but in part mortified in them onely so far that it doth not reign and bear such sway in them as in the wicked yet some remainders of it are still in them even after their effectuall Calling and shall continue in them during this life This we see plainly Rom. 7. in Paul's example Quest Quest Wherefore doth God suffer such Corruptions and Infirmities in his Children in this life Answ Answ Vide chap. 8. ver 32. Vse 1 Vse 1. Impossible therefore it is for any though never so holy and Sanctified to keep the Law of God perfectly in this Life contrary to that which the Papists Teach This also Consuteth the Anabaptists c. Use 2 Vse 2. The best Christians must labour more and more to see and bewail their own special infirmities and corruptions and daily renew their Repentance and Humiliation for them See what cause they have daily to Pray Forgive us our Trespasses c. Also what need to be Watchfull over themselves c. Use
People of Genesareth do testify their Faith in Christ by the fruits of love and mercy to their sick Friends and Neighbours Hence gather that true Faith will shew it self in fruits of Love to others that have need of the fruits of our Love Gal. 5. 6. Faith worketh by Love 1 Tim. 1. 5. Charity proceeds and flows from Faith unfeigned Reas Reas Such as are by Faith perswaded of God's Love and Mercy in Christ cannot but love God again and their Brother in and for God and so they cannot but be ready to shew fruits of Love to their Brother for the Lord's sake Vse Use Examine the soundness of our Faith by our true Love and fruits of our Love and Mercy to others 'T is in vain to profess Faith in Christ if we shew it not by Love to our Brethren Jam. 2. 14. What doth it profit though a man say he hath Faith and hath not Works Can Faith save him If a Brother or Sister be naked and destitute of daily Food and one of you say Depart in peace c. notwithstanding ye give them not What doth it profit Particular Observations 1. In that this People shew their Love by bringing the sick unto Christ to be healed we learn that it is a duty of Love and Mercy which we owe to such as are in misery and affliction to afford them our best help and succour whether it be in outward or inward Affliction 1. In outward as in bodily Sickness Pain Poverty c. we are to use all good means for the helping easing and comforting of them 2. In inward Affliction of Mind and Conscience by reason of sinlying heavy upon them We are in this case especially to be helpful to them all that we can Especially we are to afford our help to those that are most near and dear to us to whom God hath tyed us by some special bond of Alliance Kindred neer Acquaintance c. Prov. 17. 17. A Friend loveth at all times a Brother is born for Adversity Job 6. 14. To him that is afflicted pity should be shewed from his Friend Reas 1 Reas 1. We profess to be fellow-Members of the same mystical body of Christ which is the Church And therefore as in the naturall Body the severall Members have care one for another to help each other so should it be between Christians See 1 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reas 2. We our selves are subject to like Afflictions Hebr. 13. 3. Remember them which suffer Adversity as being your selves in the Body Therefore as we would be glad of help from others so should we be willing to assist others Quest Quest How are we to help such as are in misery and affliction Answ Answ 1. By our Prayers unto God to give them Strength Patience Deliverance and to sanctify to them all their troubles c. As this People of Genesareth besought Christ for the sick as is said afterward Jam. 5. 16. Pray one for another that ye may he healed So in all other Afflictions of our Brethren and Sisters we should strive with them by our Prayers to God for them David did this for his Enemies Psal 35. 13. How much more should we for our Friends c. As in our Saviour's time the friends of the sick and of such as were in other miseries brought and led them to Christ with their hands and arms so should we present the afflicted estate of our Brethren unto Christ by our Prayers c. 2. We are to help the afflicted by comforting and strengthning them in their troubles that they may be better able to bear them in due manner with Patience Contentedness c. Isa 35. 3. Strengthen 〈…〉 hands and comfort the feeble knees Say to them that are of a fearfull heart Be strong fear not c. 1 Thâ—â— 5. â—4 Comfort the feeble-minded And to this end we are to visit and come to such as are in Affliction 〈…〉 is offered Mat. 25. When I was sick and in prison ye visited me c. 3. We are to help the afflicted by our best Advise Counsel and Instruction advising and teaching them the best we can how to bear their troubles and how to make use of them 4. We are to provide for them the best outward means of comfort and help which are in our power so far as our Calling requireth especially for those to whom we are in special manner obliged So in time of sickness we are to provide for them necessary Physick and Diet c. As the friends of the sick brought them to Christ and besought him for them c. Vse 1 Use 1. Reproof of such as shew little or no Love or Mercy to others in Affliction outward or inward If themselves be well and in ease health and prosperity let others sink or swim c. But woe to such Amos 6. 6. Some know not how to pray for themselves in trouble much less for others Others come not at their friends and neighbours in sickness and other distresses to comfort them or to instruct or advise them c. Like Swallows which are with us in the Spring and Summer but leave us in Winter See Job 6. 15. My Brethren dealt deceitfully as a Brook c. Others have no care to provide outward helps and comfort for such as are in misery as in sickness c. not for those of their Charge and of their own Families as Husbands Wives Children Servants No care so much as to send to the Physitian for them till they be past Recovery More merciful they are to their beast if it be sick than to their sick Children Servants c. How dwelleth the Love of God in such as shew so little Love and Mercy to others How should they look to find mercy with God and with men in their own miseries when they shew none to others Such do verify that of Solomon The mercies of the wicked are cruell Prov. Vse 2 Use 2. Let us be moved to shew more Love and Mercy to such as are in misery and Affliction remembring that we our selves are in the body and therefore liable to like miseries c. As therefore we would find help in our own troubles so let us help and comfort others as we are able by our Prayers to God by our Advice and Counsel c. Remember that Friend and Brother is born for Adversity Observ 2 Observ 2. In that this People were so diligent and took such pains to run through the Country and to bring the sick in their beds unto Christ Observe that true Christian Love is diligent and painfull in doing Duties and Services of love to others as occasion is offered See this before Chap. 2. 3. Observ 3 Observ 3. In that they took the Opportunities of time and place to bring and present the sick unto Christ we may learn That we ought wisely to observe and take the best opportunities of
his temptations First For the Place where he was tempted viz. The Wilderness Of this I have spoken before ver 12. Therefore I do pass it over here and come to the second Circumstance namely The Time how long our Saviour Christ's temptations continued viz. forty dayes The meaning of these words was cleared before Observ Observ In that our Saviour is said not onely to have been in the Wilderness forty dayes but also to be tempted there during that time that is very often within that time Hence we learn what we must look for from Satan namely this That he will assault and try us not onely with one or two or a few temptations and so leave us but that he will follow us with many temptations and assaults one after another yea that he will take all occasions continually to sollicite us to sin We have no sooner withstood him in one temptation but presently we may look for another Our Saviour Christ continually resisted him in all his temptations both within the forty dayes and afterward and yet upon all occasions he assaulted Him again and again So after he had ended those three great temptations mentioned particularly by Matthew and Luke it is said that he left him for a season Luke 4. 13. that is with purpose to return again soon after The temptations of Satan come one after another like the Messengers which came unto job to tell him of his losses Reas Reas The Devil's malice against us is unsatiable and restless therefore he never ceaseth tempting and solliciting us to sin that so he may bring us to destruction He goeth about like a roaring Lion c. Hence he is called the Tempter Matth. 4. to shew that it is his Trade and Profession to tempt and entice us unto sin this he doeth ordinarily and daily We must look therefore that he will be tempting us not once or twice or a few times in our life but that he will be often assaulting us from time to time yea that he will continually be following us with his temptations no truce with him c. Use Use Learn by this to be continually watchful against Satan and never to be secure seeing he is uncessant in tempting let us be so spiritually wise as never to cease watching and arming our selves against him Think not that when we have been once or twice tempted to this or that sin and that we have by God's Grace resisted that then we shall be quiet the unclean Spirit being once cast out will assay to enter in again as we see Matth. 12. Satan being once or twice resisted will still redouble his assaults therefore never be secure but daily and continally look to thy wayes and especially to thy heart keep it with all diligence c. So much of the Circumstance of time How long our Saviour was tempted of Satan viz. Forty dayes Now I proceed to the third thing by which his temptations are amplified namely The outward estate and condition in which he was during the time of his temptations in that he was with the wild beasts Now this is mentioned to aggravate the grievousness of his temptations in that he was assaulted with them in such a forlorn place where he had no help or comfort from men but had onely wild beasts for his companions which were more likely to annoy and hurt him than to help or comfort him any way Now see what we may learn from hence Observ 1 Observ 1. We see here that our Saviour Christ at one and the same time had many troubles and trial upon him for he was in penury and want of bodily food for forty daies space he was also during that space molested and tempted by Satan and besides all this he was at the same time molested with the society of wild beasts which were ready to annoy and hurt him Hence we may learn that God doth sometimes try his own children with many crosses and troubles at once with inward and outward afflictions in their souls bodies friends goods good name c. Jam. 1. 2. Count it exceeding joy when ye fall into divers temptations So 1 Pet. 1. 6. Now ye are in heaviness through manifold afflictions It was a great tryal for David to be so long kept as he was from the Kingdom which God had promised him yet besides this he was at the same time persecuted by Saul and not onely so but forced to fly into a barren Wilderness where he was in danger to dy for want of food Job also was at once afflicted sundry wayes in his body goods children wife and friends yea and in his conscience too Reasons of this dealing of God with his children He doth it chiefly for these causes 1. To humble them throughly in the sense of their own sins which are the procuring causes of all troubles when he seeth that one affliction or a few will not work this through-humiliation then he layeth many at once upon them and those very heavy sometimes Reas 2 2. He doth this for his own Glory the more to magnify his power and mercy in strengthning them to bear so many tryals at once and in delivering them out of all in due time 3. To try and discover their Faith and Patience so much the more Jobi exemplum Use 1 Use 1. Confuteth the blind Judgment of the World and of carnal men who judge those to be wicked men or Hypocrites who are afflicted with many troubles and crosses at once This was the rash censure of Job's friends upon him But if we should thus judge of all that have many and great crosses at once we should condemn Christ himself who at one and the same time was afflicted many wayes as we see here Use 2 Use 2. Think not strange of it if God lay many crosses at once upon us but know this is his usual dealing with his dear Children therefore think it not a sign of his anger against us neither conclude that we are out of his favour because he chastiseth us many wayes at once for he doth this in love to us and for our good Strive then unto patience though the Lord try thee with never so many troubles at once Though thou feel at the same time fightings without and terrors within yet be of good comfort and labour for patience to bear contentedly whatsoever tryals God layeth on thee if he lay much upon thee at once he will give thee answerable strength to bear it onely seek to him in prayer for strength and patience Observ 2 Observ 2. In that our Saviour Christ conversed among wild beasts in the Wilderness which were ready to molest and trouble him This may teach us contentedness and patience though we be forced in this World to converse and live among wicked men which are as troublesome and dangerous to live with as any wild beasts therefore in Scripture wicked and prophane men are resembled to wild beasts as lions wolves bears c. See for this Esa
The Patriarchs were imployed in keeping of sheep So Moses kept sheep for his Father-in-Law Jethro Exod. 3. 1. Yea Christ himself so long as he lived a private Life did work with his Father Joseph in the trade of a Carpenter as is probable by that place Mark 6. 3. Vide Justin Martyr Use Use This is for the just reproof of all idle drones and unprofitable burdens of the Earth such as live without Callings or if they have Callings yet do not take pains in them for the good of Church or Common-wealth These are said to walk disorderly 2 Thes 3. 11. they eat not their own bread they take the benefit of God's Creatures for their sustenance and return nothing for it they glorify not God by any painful course neither do they any good in Church or Common-wealth Hence it is that when they are dead they are not missed neither the Church nor Common-wealth misseth them Such live in the breach of God's Ordinance who hath appointed that all persons living in the Church shall employ themselvs painfully in some lawful Calling or other Mark 1. 16 c. ad 21. Now as he walked by the Sea of Galilee he saw Simon and Andrew his Brother c. Nov. 15. 1618. And Jesus said unto them Come ye after me c. IN this History of the calling of these four Disciples of Christ I considered four things 1. The Place where they were called which was by the Sea of Galilee 2. A description of the Persons which were called 3. The Calling it self 4. Their ready and cheerful Obedience unto this Calling Of the two first I have spoken Now I am to speak of the third namely The Calling it self which is mentioned 1. More largely and particularly ver 17. concerning Simon and Andrew 2. More briefly and generally touching James and John Ver. 20. when it is said He called them which is all one with the former He commanded them to follow Him c. In the larger setting down of the Calling of Simon and Andrew we have two things expressed 1. A Commandment of Christ bidding them to go after Him 2. A Promise that he would make them to be Fishers of men Quest Quest We read Joh. 1. 40. c. that Andrew and Peter went after Christ and became his Disciples at which time Christ gave Peter the Surname of Cephas How then is it that the Calling of Peter and Andrew is here mentioned again For that former Calling was a good while before Answ Answ We must know for this that these two Disciples had a twofold Calling by Christ The first general as Christians whereby they were called to embrace Christ as the true Messiah and to believe in him unto Salvation And this is meant in that place Joh. 1. 40. The second is a more particular and special Calling whereby they were called to be Companions and followers of Christ that so hearing his Doctrine continually and seeing his Miracles they might by these means be fitted in due time to execute the Office of Apostles And this particular and special Calling is that which is here spoken of So then they were called before to be Believers in Christ and because this they might be and yet not utterly forsake their goods and friends therefore though they forsook them for a time and went after Christ a while as appeareth Joh. 1. 37 39. yet they soon after returned again to their friends and possessions But at this time which was almost a year after they were called to believe in Christ they were called in more special manner to a further dignity than before even to be of the number of Christ's special Disciples which were continually to follow him and to converse with him in all his travels that so they might be fitted to take on them the Office of Apostles c. Now this they could not do without forsaking their goods and friends and therefore it is said that they left all and followed Christ So much for Answer to that Question There is also a third Calling of these and the other Apostles mentioned afterward Chap. 3. 13 14. Now to open the meaning of the words Follow me or Come ye after me that is resign your selves over to be my Disciples or Schollars to be instructed and taught by me and to this end betake your selves to be my continual associates and companions in all my travels wheresoever I go to preach the Gospel So much the phrase of following or coming after Him doth here imply And I will make you to be Fishers of men In these words our Saviour sheweth what Office he had appointed them unto and withal promiseth to furnish them with gifts fitting for Apostles and to make them able to convert Souls by their Preaching q. d. Though as yet ye are but simple and unlearned men yet I will in short time so enable you with gifts of Knowledge and Utterance that ye shall by your Preaching gain men unto God When he saith they should be Fishers of men it is a speech borrowed from the Trade of Fishing in which these men had hitherto been occupied and it is applyed by our Saviour unto the Preaching of the Word by which men and women are caught or taken that is drawn out of the World and out of their sinful estate and so brought home to God even as Fish are with the Net drawn out of the Sea and brought to the Land See Ezech. 47. 10. For the better conceiving hereof consider a little the fit resemblance between taking of fish and winning of men unto God The wicked World and the natural and sinful estate of men unregenerate is as it 〈◊〉 the Sea in which all men by Nature do remain and abide as fish by Nature live and swim up and down in the waters the Net to take them and to draw them out of the Sea of the World and of their natural Corruptions is the Word of God the Fishermen are the Ministers of the Word the casting out of spreading of the Net is the Preaching of the Word the taking of fish and the drawing of them out of the Waters to the Land is the calling and separating of men out of the wicked World and out of their sinful estate and the bringing of them unto God Thus our Saviour took occasion from consideration of their earthly Trade and Profession of fishing to speak unto them of a spiritual kind of fishing that is of taking mens Souls that is winning them unto God by the Gospel preached So much of the meaning Now to the Instructions Follow me Observ 1. It was a special Priviledge of the Apostles that they were called and appointed to converse with Christ on earth and to be inseparable companions and followers of him so as they heard his Teaching and saw his Miracles This is implyed when he bids them follow him Joh. 15. 27. Mark 13. 14. Acts 1. 21. Peter saith that the Lord Jesus went in and out among them
much on our Goods Lands Houses Wives Husbands Children c. We may love our Friends and use our Goods and the things of this World but yet so as if we used them not we must so affect our Friends and use our Goods as that we daily prepare in heart and affection to leave them at any time when God shall call us to it either in our Life time or at our Death though we are not to imitate Popish Fryars and Monks who without a calling do forsake their Goods and vow voluntary poverty yet if God call us to part with all we have for his Names sake or for the Profession of his Truth we must do it and therefore we had need daily to dispose our hearts to the doing of it that we may be willing to do it indeed when the Lord shall call us to it Observ 2 Observ 2. In that these Disciples performed speedy obedience to Christ's calling straightway forsaking all and following him Hence learn That we ought to yield quick and speedy obedience unto Christ in all his Commandements what he enjoynes us we must without delay yield obedience in performing it So Paul Gal. 1. 16. As these Disciples yielded speedy obedience to Christ in this duty of following him and forsaking their Goods and Friend so must we without delay yield to the performance of every duty which Christ doth require of us Heb. 3. 7. To Day if we will hear his Voyce c. Now among other Commandements of Christ there are two principall ones which he enâ—oyneth us The first is to Believe in him by Faith laying hold of him and all the saving benefits of his Death and Obedience See Joh. 14. 1. The second is to Repent and turn from our Sins This Christ appointed to be Preached in his Name as one of his special Commandements Luke 24. 47. It is therefore our Duty as in all other Commandements of Christ so especially in these two to yield speedy obedience unto him without delay Reas 2. That obedience is most pleasing and acceptable to Christ which is performed without delay therefore our Saviour gave a check unto those who made delayes when he Commanded them to follow him Luke 9. 59. Use Use To reprove those that delay and put off their obedience to Christ's Will and Commandements They will hereafter repent of their sins and get Faith in Christ when they are old or else when they have compassed such a bargain when they have gotten thus much in Lands by the year then they will seek after Faith and turn to God from their sins But know that as Christ commands thee to do these things that is to Believe and Repent so He requires thou shouldst Forthwith do them Today hear his Voyce and harden not thy heart Thou wouldest have thy Servant obey thee speedily How much more shouldst thou yield speedy obedience unto Christ thy Heavenly Lord and Master He requires thy present service and obedience put it not off then from day to day or from one time to another c. Mark 1. 21 22. And they went into Capernaum and straightway on the Sabbath Day He entred into the Synagogue Nov. 29. 1618. and taught And they were astonished at his Doctrine c. THe Evangelist having in the former Verses laid down the Calling of four Disciples of Christ to be his Followers Now in these two Verses he proceedeth in setting down the history of Christ's Preaching whereof he had in part spoken before Ver. 14. 15. And as he there recorded his preaching in the Country of Galilee in generall so he setteth down his preaching in Capernaum which was one particular Town or City in Galilee Further note That this History of Christ's preaching here mentioned came to passe a good time after that which is mentioned before Ver. 14 15. For that is to be understood of his first publick preaching in Galilee But this here mentioned came to pass after he had gone over Galilee and after his coming to Nazareth and preaching that excellent Sermon mentioned Luke 4. 16. c. Upon the preaching whereof those of Nazareth thrust him out of the Synagogue and City and would have thrown him head-long down from the brow of a Hill as is in that place recorded See Kemnit He had before setled his dwelling in Capernaum and now he returneth to it again Touching this History we have in it four things principally set down 1. The Place where he preached namely in the Synagogue at Capernaum 2. The Time on the Sabbath Day 3. His readiness to preach he went straight way c. 4. The effect wrought by his Teaching Ver. 22. They were astonished at his Doctrine And this astonishment is set forth by the cause of it namely the manner of Christ's teaching set down 1. Positively or Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes Into Capernaum This was the mother-City or Town in Galilee onely it was a populous Town in our Saviour Christ's time Therefore our Saviour leaving Nazareth where he had bin brought up came and dwelt in Capernaum Matth. 4. 13. Hence it is also called his own City Matth. 9. 1. Here he conversed and preached much at this and other times and here he wrought 〈◊〉 of his famous Miracles in which regard this City is sayd to be lifted up to Heaven Matth. 11. 23. On the Sabbath Day In the Originall it is Sabbaths in the plurall number by Enallâ—ge numeri one number put for another So elsewhere as Matth. 12. 1. and Acts 16. 13. Now by the Sabbath we must here understand the Jew's Sabbath which was the seventh Day from the Creation of the World being that which is now our Saturday for the Christian Sabbath which we now keep on the first day of the Week was not yet instituted till after Christ's Resurrection Into the Synagogue The Word signifies an Assembly or Gathering together of People in any Place By this name the Jews called their ordinary places appointed for the publick Worship of God such as our Churches now are So Luke 7. 5. In these Synagogues they usually assembled on the Sabbath day for publick prayer and for the publick reading and preaching of the Word as may appear Acts 13. 15. and Acts 15. 21. Therefore our Saviour Christ took the opportunity of the time being the Sabbath and of the place being in the Synagogue there and then to preach when the People were assembled that so he might do the more good by his preaching Observ 1 Observ 1. Ministers of the Word ought to observe and take all opportunities of doing good by their Ministery They must be wise to discern of the fittest times and places for the exercise of their Ministery and for the gaining of Souls to God thereby as also to take the opportunity of such Times and Places Thus did our Saviour Christ usually as we see here and at other times
Nature of sin which makes the Devil such a foul and unclean Spirit called filthynesse 2 Cor. 7. 1. It defileth Soul and Body it makes men like Sathan yea very Devils in carnate as Judas Joh. 6. penult How then should we hate and avoid all sin yea tremble at the motions of it arising in our Hearts and how carefull should we be not to defile our selves with the practise of it Use 3 Use 3. It must teach us to a abhorr all fellowship and communion with Satan to have nothing to do with that unclean Spirit lest he pollute us with the contagion of his own filthinesse Object Object God forbid we should have any dealings with the Devil we are far from it Answ Answ Whatsoever thou sayest or thinkest yet if thou hearken to his perswasions or be delighted with his wicked suggestions or dost yield to them then the truth is thou hast fellowship and dealings with the Devil though he do not appear to thee in bodily shape Learn then above all to detest his wicked motions and to resist them and cast them out of thy mind at rhe very first offering of them desiring of God to give thee grace so to do Jam. 4. 7. Resist the Devil and he will fly c. Eph. 4. 27. Give not place to the Devil do not parley with him as Eve did least thou be taken as she was Beware of having the least dealings with that unclean Spirit least he infect thee with his filthiness We would not come near one that hath a Plague-sore upon him much less entertain him in our House or lodge him there How much less should we come near the Devil that foul Spirit or suffer him to enter into our hearts and lodge there c So much of the first thing by which the Person upon whom this miracle was wrought is described his present afflicted estate in that he was possessed with an unclean Spirit Now followeth the second which is the place where this party now was In their Synagogue Viz. at Capernaum where our Saviour now was and Preached there See before Ver. 21. Quest Quest How came this possessed Man thither at this time Answ Answ It may be he was brought thither by his Friends to the end he might there be cured by our Saviour as we read the like hath bin done by others at other times as Ver. 32. and Matth. 4. 24. But I rather incline to their Judgment who think that the Devil in this man was now forced by the secret divine power of Christ to come in the person of this man to the Synagogue and there to present himself before our Saviour Compare Mark 5. 6. with this Place No doubt but the Devil came to this place unwillingly and was unwilling also that this man whose body he possessed should come to the Synagogue to hear our Saviour's Doctrine or to be healed by Him yet our Saviour by his secret power forceth him to come that he might take occasion to work his miracle of dispossessing him in that publick place Observ Observ Christ hath absolute Power over the Devils or wicked Spirits of Hell He can rule and over-rule them as he pleaseth and force them to do that which they are most unwilling to do in obedience to him as here he forced the wicked Spirit which was in this man sore against his will to come to the Synagogue in Capernaum there to present himself to Christ that he might be dispossessed by him At other times our Saviour shewed his power over the winds and Sea c. Now over the Devil himself a most powerfull Creature yet forced to yield to the Power of Christ in coming now to the Synagogue c. Our Saviour did now as it were put his hook into the jawes of this Leviathan and drew him by force whither he pleased which was as great a matter or greater rather as a learned Interpreter upon this place saies than if a Fisher with a small fishing-line should pull a great Whale out of the Sea c. But of this power of Christ over the Gospel there will be occasion to speak more afterward I proceed now to the third particular to be considered in the words of the Text viz. The carriage or behaviour of the party possessed or rather of the Devil in him when he came to our Saviour This carriage of the Devil in the possessed party is expressed in two things 1. In his crying out 2. In those words which he spake to our Saviour Ver. 24. Touching the first He cryed out Viz. The Devil in the man Possessed As Gen. 3. 1. the Serpent is said to speak to Eve when it was the Devil in the Serpent Quest Quest What moved the Devil now to cry out Answ Answ The apprehension of the Divine Power of Christ who was now about to dispossesse and cast him out of his Hold. This no doubt did strike terror into this wicked Spirit and so much the Words following do shew Observ Observ This greatnesse of the Power of Christ the Son of God is terrible to the Devils themselves whensoever Christ doth put forth his Power against them and make them feel it It was terrible to them even while our Saviour lived on Earth in the state of Humiliation as here we see and in many other places of the Evangelists how the wicked Spirits in such as were possessed did tremble at the Power of Christ as soon as they did but begin to feel it when he was about to cast them out This made them to intreat so much that he would not torment them as Mark 5. 7. and Luke 8. 28. Much more is the Power of Christ now terrible to the Devils when he is exalted to the right hand of God in Heaven Jam. 2. 19. As they do believe the Divine Power of Christ so they tremble at it But most terrible of all shall his Power be to them at the last day c. Use Use If the Power of Christ be so terrible to the Devils and wicked Spirits then much more to wicked men who are weaker then the Devils whensoever Christ shall but begin to shew his Power against them in punishing them for their sins especially at the last day when he shall come in flaming fire to render Vengeance to them The apprehension of Christ's power joyned with his wrath against them shall then force them to cry out to the Mountains to cover them c. Rev. 6. The consideration of this should now move such wicked ones who have hitherto bin enemies to Christ and of his Church to turn to him by true Repentance and to submit themselves unto him Psal 1. Even Kings and Rulers are admonished so to do Now follow the words which the Devil in this party possessed did utter to our Saviour Ver. 24. Let us alone c. Here observe in General That the Devil by God's permission hath Power not onely to enter into the bodies of men and to hold possession of them
nigh unto Him for the prease they uncovered the Roof where He was and when they had broken it up they let down the Bed wherein the sick of the Palsylay THese Verses and the rest that follow unto the 13th Ver. do contain the 2d general part of this Chapter In which is recorded the History of our Saviour Christ's miraculous curing of one that was sick of a Palsy at Capernaum In this History consider three things 1. The Antecedents or Preparatives which went before this Miracle unto the 10. ver 2. The Miracle it self ver 10 11 12. 3. The Consequents that followed upon it in the end of the 12. Verse The Preparatives are certain Actions performed partly by the friends of the sick and partly by our Saviour Christ The Actions performed by the sick party's Friends are chiefly two 1. Bringing him to the place or house where Christ now was by four men ver 3. 2. The presenting of him before Christ in the House amplyfied 1. By the difficulty which hindred The Prease 2. By the means which they diligently used for removall of that difficulty in that they brake open the top of the House and so let down the couch whereon the sick lay presenting him to Christ ver 4. The Action of Christ which he used as a Preparative to this Miracle was The spiritual curing of this sick party by forgiving his sins ver 5. One sick of the Palsy This is a Disease which as Physitians write of it doth cause a loosning and benumming of the sinews and muscles of the body which are the Instruments of feeling and moving and so depriveth either the whole body or some part of it of sense and motion This Disease is most dangerous and hard to cure especially when it possesseth the whole body or the greatest part of it It seemeth that this Palsy here spoken of was of this sort because it is said he was born by four other persons which shews that he was utterly unable either to go of himself or to be led by others and therefore was fain to be carried by them in his Bed or Couch They uncovered the Roof c. This they might the better do because in those Countryes they used to have their Houses built flat on the tops so as they could conveniently stand or walk on them See 2 Sam. 11. 2. and Act. 10. 9. They let down the Bed or Couch It was such a Bed in which the sick person night be carried up and down conveniently Now they did thus present the sick party lying in his Bed before Christ thereby to move him the rather to take pity on him and to cure him of this dangerous Disease Observ 1. These friends of the sick party shewed their love and mercy to him in bringing and presenting him to Christ to be cured Hence learn we That it is our Duty to shew Christian love and mercy to the afflicted and particularly to such as are visited with bodily sickness Prov. 17. 17. A Brother is born for Adversity and among other Adversities for the time of bodily sickness Quest. Quest How must we shew our Love and Mercy to those that are in Bodily Sickness Answ Answ By doing Duties of Love and Mercy to them as these principally 1. Visiting and comming to them Matth. 25. 36. 2. Affording them the best help comfort and succour that we can both for their bodies by providing for them necessary Dyet and Physick if they be of our charge and for their Souls by giving them Christian comfort Instruction Exhortation c. 3. Above all Praying for them and with them in their Sickness Jam. 5. 16. David did this for his Enemies Psal 35. 13. Reas 1 Reason 1. We profess to be fellow-Members of the same Mysticall body of Christ therefore we must have a fellow-feeling of others Miseries and be ready to shew it by the fruits of our mercy 2 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reason 2. We would have others to shew Love and Mercy unto us in our bodily sicknesses pains and griefs therefore do as we would be done unto As we would find mercy from others so shew mercy and love to others See this handled before chap. 1. v. 30. Reas 3 Reason 3. Christ accompts it as done to himself Matth. 25. and will so reward it at the last day Use 1 Use 1. To condemn the great want of Christian love and mercy in those that take no care of their Brethren in time of Bodily sickness If themselves be in health they scarse think of such as are in sickness though they be near to them they will scarse come at them much less afford them their help and comfort or their Prayers c. Vse 2 Use 2. Let us make Conscience of all Duties of Love and Mercy to the sick as opportunity and means is offered Hebr. 13. 3. Remember them that are in Adversity as being your selves in the body Remember to visiâ— and go unto them to comfort them to provide necessaries for the procuring of their bodily health to send to the Physitian for them c. But above all remember to pray for them As the friends of this sick party did with their arms bring and present him to Christ so let us by our prayers present our sick brethren unto Christ lay open and commend their weak and afflicted Estate unto God in our prayers Observ 2 Observ 2. These friends of him that was sick of the Palsy bearing love to him were content to take great pains to bring present him to Christ for when they were hindred by the press from comming to Christ they brake open the top of the house to let down the sick person before Christs presence c. Hence we may gather that where true love is there will be pains and diligence used in doing Duties of Love to others Therefore the Apostle commendeth the Thessalonians for their labour of Love 1 Thess 1. 3. and Hebr. 6. 10. God is not Unrighteous to forget your work and labour of Love c. 1 Cor. 7. 13. Love endureth all things it is content to endure any labour or pains for the good of those whom we love How painfull and diligent was that Woman in shewing her love to Christ in washing his feet with tears and wiping them with the hairs of her Head Luk. 7. 38. So the Jaylor Act. 16. 33. in washing the stripes of Paul and Silas Use Use See then that there is no true love or mercy in such as make shew of it in word or profession onely but will be at no pains in doing duties of Love and mercy to their Brethren This is no true love for that is laborious and diligent 1 Joh. 3. 18. Let us not Love inword and tongue but in Deed and truth Gal. 5. 13. By Love serve one another Observ 3 Obser 3. Though they saw it to be a difficult matter to present the sick
brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
of season so must private Christians be ready to hear it upon all occasions yea we must redeem time and borrow it from our worldly businesses yea from our meat drink and sleep to bestow it on Spiritual Duties Means to stir us up and to quicken us to this diligence in holy Duties 1. Labour to find delight and sweetness in them as in hearing the Word Prayer c. Let it be our meat and drink to do these Duties Job 23. 12. I esteemed the Words of his mouth more then my necessary food The Word of God was sweeter to David then Hony c. Esay 58. If thou call the Sabbath a delight c. 2. Consider the excellency of the Duties in themselves being such as tend most directly of all other to Gods Glory and to the furtherance of our own Salvation c. 3. Think often of the excellent reward promised See Gal. 6. 9. and 2 Tim. 4. 7. 4. How diligent and painfull Worldly men are in following earthly businesses c. rising early going late to bed c. yea How forward and diligent are the wicked in committing sin The Drunkard riseth early c. Esay 5. It is meat and drink to them to do wickedly Prov. 4. 16 17. They sleep not except they have done mischief c. They eat the Bread of Iniquity c. So much of the 20th verse Ver. 21. And when his Friends c. The third consequent of the Election of the Apostles is The ignorant and rash censure of our Saviours Kinsfolk concerning him judging him to be beside himself c. His Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those of his Kindred or Family sic Beza in locum et Jansen When they heard of it Viz. How the multitude flocked unto him to the house at such an unseasonable time and yet that he did not put them back or send them away frustrate without that they came for but was so earnest in teaching them and in working Miracles that he neglected to eat bread hereupon they rashly perversly and foolishly concluded with themselves that he was out of his right mind or beside himself and therefore they went out to hold him That is to keep him safe from hut and danger Vide Danaei quaest in Marcum The reason of this ignorant and perverse censure of theirs was because they did not as yet believe in him as it is said plainly Joh. 7. 5. No marvail therefore if they judged so uncharitably and foolishly of him seeing it is likely they were as yet Carnall and Unregenerate persons being void of true Faith Which of his Kindred they were is uncertain c. See Beza Aliter interpretatur hunc locum Casaub contra Baron exerc 14. sect 17. quem vide et Gualterum Observ 1 Observ 1. See here in these Kinsfolks of Christ's what is the ignorant and perverse Judgment of the World and Carnall men concerning true Zeal and forwardness in Religious Duties they are so far from esteeming of it as they ought that they judge it to be meer folly or madness Thus the Zeal and vehemency of the Holy Prophets and Apostles was judged of wicked men to be very madness and they were esteemed as frantick men 2 King 9. 11. One asked Jehu wherefore that mad fellow came to him meaning the Prophet that came by Gods appointment to Anoint Jehu to be King of Israel So some judged of Paul 2 Cor. 5. 13. Whether we be besides our selves it is to God c. So Festus judged him to be mad for his zealous Preaching Act. 26. 24. So Micholl thought David a Fool for Dancing c. 2 Sam. 6. See 1 Cor. 4. 10. Reas Reas 1 Cor. 2. 14. The natural man receiveth not the things that are of the Spirit of God for they are foolishness unto him neither can he know them c. Use 1 Use 1. See the miserable blindness of our corrupt nature in the things of God so far from discerning or judging aright of them that it judgeth them no better then folly and madness The Wisdome of God seems Folly to the Carnal man The Preaching of the Gospell which God in great Wisdome hath ordained to save men by yet the World accounts it foolishness 1 Cor. 1. 21. Yea the Gospell it self though it be called the Wisdome of God yet it is foolishness in the corrupt judgment of the Carnall man Labour to see and to bewail this great and fearfull blindness of our Nature which hath so besotted our minds and perverted our judgments in Spiritual things Vse 2 Vse 2. Think not strange nor be offended at the matter though we be thus censured of Carnal men of the World What though such profane ones judge our Zeal and forwardness in Religion to be folly and madness What if they accompt it folly in Ministers to be so Zealous and diligent in Preaching What if they think it madness in the people to be so Zealous and forward in going after Sermons Yet for all this let none be discouraged by such censures knowing that Carnal men can no more judge of these things then a blind man of Colours The truth is they themselves are fools and stark blind in these matters yea they are very Frantick men so to judge therefore let us not regard but contemn their censures If our Saviour Christ and the Prophets and Apostles were accompted as Fools and madd men for their holy Zeal and forwardness in well doing let not us stumble at all at it though we be so censured but resolve and say with our selves If this be madness and folly to be Zealous and forward in Preaching in Hearing c. We will yet be more mad and foolish c. Observ 2 Observ 2. In that these were Kinsfolks of Christ's by natural birth and yet shewed themselves to be unbelievers and Carnall men by passing so perverse and wicked a censure upon him We may hence gather That true Faith and saving Grace is not propagated by natural Birth neither is it conveyed from one to another by natural kindred or bloud for then these being of Christ's kindred could not have bin void of it as they shewed themselves to be Joh. 1. 13. True Believers are said to be born not of Bloud nor of the will of the Flesh nor of the will of man but of God Joh. 3. 6. That which is born of Flesh is Flesh c. Whosoever is born or begotten of man or of the naturall seed of man that person must needs be carnal and sinfull so far forth as he is so born or begotten The reason hereof is because Regenerate and Sanctifyed persons do beger Children not as they are Regenerate and Sanctified but as they are men and Women simply considered in the state of corrupt Nature therefore albeit they convey their nature unto them by naturall Birth and Generation yet they cannot by the same natural Birth convey Grace and Holiness to them Non nascimur sed renascimur Christiani as Hierome saith
3 Use 3. For the comfort of such who doubt of their good Estate before God and are ready to conclude that â—â—â—y are not his Children because they feel in themselves some great corruptions and sinfull infirmities such must know that so long as they see these corruptions and are grieved for them and hate them using all means to resist and subdue them in themselves they have no cause to doubt their Estate before God It is no otherwise with them then it hath bin ever with Gods Children A good Christian in this life is not such a one as hath no corruptions in him but one that hateth and striveth against them not one that is wholly Spiritual but one that is in part carnal See how Paul describeth himself Rom. 7. Absolute perfection of Grace and Sanctification is not here to be looked for but is reserved for Heaven where onely the Church shall be without Spot or wrinkle of sin Use 4 Use 4. See how great need there is for Christians to forbear one another in love Ephes 4. 2. Seeing the best have their imperfections and faults of infirmity we have therefore great need every one to labour for true Christian Love to bear with one anothers infirmities and frailties yea to cover them in Love so far as we may without countenancing or allowing them in their faults and corruptions We are so far to cover and to bear with the Infirmities and corruptions of the Saints that we do not for those corruptions condemn or reject their persons and the Graces that are in them but especially the stronger to bear with the weaker Rom. 15. 1. and Gal. 6. 1. Vide Luth. tom 1. com de Euehar Fol. 82. Use 5 Vse 5. See the ignorance and uncharitableness of those who if they see some faults and infirmities in such as otherwise truly fear God are ready thereupon to censure them as Hypocrites as if they were not answerable to their Profession c. as if the Saints could be perfect and free from all corruption of sin in this life which is impossible This is enough for the Angells and Saints in heaven but on Earth we must never look to meet with such c. Observ 3 Observ 3. Here also we see plainly that the Virgin Mary her self the Mother of Christ though she were a Blessed and Holy Woman yet was not free from sin but was tainted with the corruption of it as well as other holy Women It was a fault and sin in her to joyn with these Kinsfolks of our Saviour's in interrupting him unseasonably when he was Teaching The like also we see in her at other rimes as Joh. 2. 3. in that she urged our Saviour to work a Miracle before the due time was come and Luke 2. 48. in blaming our Saviour unjustly for staying so long behind them at Jerusalem This point is to be observed against the Papists who teach that she received so much Grace that she never sinned so much as venially in all her life See the Rhemists on Mark 3. 33. But this is plainly confuted by that which is before laid down as also by that Luke 1. 57. where she calleth Christ her Saviour which she would not have done if she had not been tainted with sin and so had no need of him to be her Saviour St. Augustine Lib. de Nat. et Grat. cap. 36. would have no question moved about this point for the Reverence he bare to our Saviour yet in the same place he doth sufficiently discover his Opinion that he was inclined to think that she was not altogether exempted from sin Vide locum Observ 4 Observ 4. Further in that our Saviour Christs Mother and Brethren who were so near to him and who should have bin a help and incouragement to him in his publick Ministry did at this time rather hinder him therein by their unseasonable sending to speak with him we may learn this that we also must sometimes look for it that even our nearest friends and such as should further us in well-doing may prove rather hinderers to us in good Duties Job's three friends and his Wife who should have bin a comfort and help to him in the Patient bearing of his troubles did rather hinder him therein and were a means to drive him to greater impatience Zipporah the Wife of Moses who should have encouraged her husband to circumcise their son according to the Law of God yet was rather in likelihood a hinderance to him therein See Exod. 4. 30. Peter who should have encouraged our Saviour to be willing to suffer death as it was decreed of God and foretold by the Prophets did rather discourage and disswade him from it Matth. 16. 23. Reason Reason This is a policy of Satan to stir up our near Friends to be an offence and hindrance to us in well-doing because he knowes that we are very apt to be ruled and swayed too much by our friends even in things evil and sinful by reason of the confidence and trust which we have in their love and good will towards us Use Use If therefore it fall out thus at any time that some of our nearest friends kindred or acquaintance do prove as stumbling blocks and hindrances to us in good Duties of our Callings which God requires of us Learn here not to think strange of it nor to be discouraged at it knowing that we must look for it sometimes and therefore arm our selves against this temptation Observ 5 Observ 5. In that it is noted by the Evangelist as a fault in the Mother and Brethren of our Saviour that they did unseasonably interrupt him when he was teaching by sending in to call him forth and therefore our Saviour by his answer to them implyeth that he did dislike and blame this in them Hence we learn That it is a great fault in any to interrupt and trouble others unseasonably with needless or impertinent conference or businesses when they are already busied and employed in serious and weighty Duties especially if they be about Religious Duties as Preaching the Word Hearing the Word Prayer Meditation c. This was the fault of Christs Disciples Joh. 4. 31. who when our Saviour was busied in serious meditation about the work of his Ministry which was as spiritual meat unto him they came and interrupted him unseasonably by talking to him about his bodily food For although they intended well to him in requesting him to eat yet it was inadvisedly and sndiscreetly done to motion it unto him at that time as appeareth by his answer to them And so it is rashness and want of discretion in any to trouble and interrupt others unseasonably when they are busied about serious matters See Luke 10. 40. Use Use See how they are to be blamed who in the publick Meetings of the Church for the Service of God do disturb and interrupt the Minister or the People by loud talking or crying of Children or otherwise especially to do it willingly
for then the fault is much aggravated Such therefore must be admonished to be more wise and carefull to prevent and avoid such occasions of disturbance to the Congregation Mark 3. 33 34 35. And he answered them saying Who is my Mother or my Brethren c Jan. 23. 1619. THe Evangelist having in the two former Verses mentioned a Message which was sent unto our Saviour Christ by his Mother and Kinsfolk the effect whereof was this That they stood without the House where now he was Preaching desiring to see and speak to him Now he layeth down the Answer which our Saviour made unto the People which did this Message unto him which is such as doth plainly shew that he disliked the Message sent to him so unseasonably to interrupt him in his teaching and therefore he refused to go out to speak with his Mother and Brethren Now because the People told him that his Mother and Brethren sought to speak with him therefore in his Answer he takes occasion to shew who are to be accounted his Mother and Brethren This he sheweth 1. Negatively denying those onely to be his Mother and Brethren who were so by natural blood or kindred which denyal is implyed by the interrogation Who is my Mother c As if he had said Do not think that I accompt those onely to be my Mother and Brethren which are so by natural blood 2. Affirmatively avouching all those his Disciples which sate then about him to hear him to be his Mother and Brethren And this he confirmeth two wayes 1. By outward gesture looking round about on them 2. By a reason taken from the property of all those that are his true Disciples they are such as do the Will of God Vers ult Who is my Mother c. Our Saviours purpose in these words is not utterly to deny his Natural Mother and Kinsfolks for at other times he shewed love and duty to them as may appear Luke 2. 51. where it is said He was subject to his Parents And John 19. 26. when he was upon the Crosse ready to dye he took care of his Mother commending her unto the care of John his beloved Apostle But by this manner of speech here our Saviour implyeth two things 1. That not onely these were his Mother and Brethren who were so by Nature 2. That although they were his Natural Mother and Kindred yet in this particular case in that they did go about rashly and unseasonably to interrupt and hinder his publike Teaching he did not acknowledg them as his Mother or kindred Observ Observ Hence we learn That we must not suffer our nearest Friends or Kindred to hinder us in good Duties which God commands and requires of us When God calls us to perform good and necessary Duties if our best and dearest kindred or other Friends shall use any means or go about to hinder us and to cause us either to leave the Duties undone or to interrupt us in doing them in this case we ought not to acknowledg them as our Friends nor to suffer our selves to be hindred by them See Joh. 4. 32. Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that we must simply hate our Kindred and Friends if we will follow Christ but so far forth as they are hinderances to us in following Christ we are not to acknowledg them our Friends but hate them rather as Enemies Therefore also Verse 21. of the same Chapter in the Parable of him that made the great Supper when one amongst the rest that were invited did suffer his new married Wife to hinder him from coming it is said The good man of the House who was the Lord of that Supper was angry at him and the rest that came not And Verse 24. he saith That none of them should taste of his Supper To shew That God will be offended at those that suffer either their Wives or any other their nearest Friends to hinder them from following His Calling Therefore also Luke 9. 59. When our Saviour bade one follow him and he desired first to go bury his Father our Saviour forbade him to suffer the burial of his Father to hinder him And when another that was bid follow him desired to go take leave of his Friends at his house he was blamed by our Saviour for it This shews That we must not suffer our nearest Friends or Kindred to hinder us in good Duties commanded of God Luke 10. 39. Though Martha went about to hinder her Sister Mary from hearing Christ by desiring that she should help her at the same time in her worldly businesse yet she would not be hindred Reason Reason of this Doctrine We ought to prefer Gods glory and the Obedience which we owe unto his Will before all that love and duty which we owe to our dearest Friends James and John left their Father to follow Christ Use Vse To reprove such as omit or break off good Duties as Prayer Reading Meditation Hearing the Word c. to gratifie some of their Friends who it may be come unto them and desire to speak with them about Worldly businesses or to have them keep company with them at such times when they should be imployed in better and more necessary Duties such as those before named What do such but plainly shew That they prefer the Company of their Friends before the Service of God and that they make more account of giving contentment to Friends than of pleasing God and of yielding obedience to his Will Let it not be so with us But learn by the Example of our Saviour not to take notice of our best Friends in case that they go about unreasonably to hinder us in such Duties as God calls us to perform When Peter would hinder and disswade our Saviour from suffering death though it were under pretence of love yet he would not hearken to him but counted him his Enemy in that case and therefore called him Satan Matth. 16. So some of the Holy Martyrs when some Friends of theirs went about to disswade them from standing out and suffering death for the Profession of the Truth they would not hearken to them nor suffer themselves to be hindred from the bold and constant confession of the Truth being called unto it It followeth Verse 34. And he looked round about on them that sate c. This gesture our Saviour used towards his Disciples that sate about him to hear his teaching as appeareth Matth. 12. 49. that he might the more plainly describe and shew unto the people who they were whom he accompted his Mother and Brethren namely all those his Disciples which were present to hear him and who were believers in him Behold my Mother and Brethren He doth not mean that they were his Natural Mother or Brethren but he speaks thus to shew that they were as near and dear
they asked him the meaning of this Parable of the sower and of the other Parables uttered by him at the same time Therefore that which is here said of the Apostles asking him of the Parable seems to be spoken by an anticipation of the time whereby that is mentioned before or first which came not to passe till afterward which is a thing usual in the Scriptures Now the reason why the Apostles and others that were about him came and asked him when he was alone was this Because that was a fit time for them to receive private instruction from him when he was in a private place and free from the labour of publike teaching therefore they watched this opportunity to enquire of him the meaning of this and the other Parables Observ We ought to watch the fittest opportunities of time and place to receive Spiritual instruction of others that have better knowledg then our selves and especially of such as have a special Calling to Teach us as Ministers Parents and the like that are set over us and have charge of our Souls we are to take the fittest times to learn of them when they are fittest and readiest to Teach we must be readiest to hear and be instructed by them The people are to watch all opportunities to receive instruction from their Pastors both in publick and in private not desiring publick instruction in private places nor private instruction in publick places or at the time of publick Assemblies of the Church but desiring and seeking both these in their due times and places and upon the fittest occasions As Ministers are to watch the fittest occasions to teach their people both in publick and private so should they to hear and to be taught Act. 10. 33. When Peter was ready to Preach to Cornelius then Cornelius and his friends whom he had called together were ready to hear and learn of him So also Children and Servants should watch the fittest times and occasions to receive Spirituall instruction from their Parents and Masters in private So should Wives to learn of their Husbands therefore St. Paul will have them to ask their Husbands at home 1 Cor. 14. 35. that being the fittest place and time for them to receive private instruction of them when they are private together in their own Houses Use Use This reproveth 1. Those that let slip good opportunities of receiving Instruction from others How know they whether God will offer them the like again It is therefore dangerous to omit or neglect such occasions of furthering themselves in knowledg 2. Those also who take unfit times to seek instruction from others c. So much of the time when they asked our Saviour of the Parable Now to speak of the persons that asked him who were the Twelve that is the Twelve Apostles of which we heard before chap. 3. ver 14. They that were about him That is other Disciples which believed in him and followed him Matth. 13. 10. The Disciples came and said to him c. So Luke 8. 9. Some think they were the seventy Disciples mentioned Luke 10. 1. Observ Observ In that the Disciples of Christ and the Apostles themselves were ignorant of the meaning of the Parables which our Saviour uttered and therefore were fain to come to him to learn the meaning we may gather that there is much ignorance remaining even in good Christians after the time of their effectual Calling The Apostles themselves were for a time ignorant of many things after their Calling yea they were to seek in some main points of Faith as in the Doctrine of Christ's Passion and Resurrection notwithstanding that those things were plainly foretold by the Prophets and by our Saviour's own mouth yet it was long before they came throughly to understand them This we see in Peter Matth. 16. 22. where he would perswade our Saviour that he should not suffer See Luke 18. 34. And touching his Resurrection it is said plainly that they were ignorant of the Scripture that he must rise again from the dead Joh. 20. 9. And they shewed their ignorance herein in that they went to his Grave to seek him there after the due time appointed for his Resurrection was expired We see also in the same Chapter how ignorant Thomas shewed himself in this point So also Mary Magdalen and the other Women which came to the Sepulchre of Christ to seek him after he was Risen which shews that they were ignorant of his Resurrection and of the time of it The Apostles also were ignorant of some other speciall points of Faith as appears Act. 1. 6. They ignorantly supposed that he came to restore and set up a Temporall Kingdome among the Jews And Act. 10. 14. Peter was ignorant that the distinction of clean and unclean was taken away by Christ's death and that the Gentiles did belong to Gods Covenant and were to be Called by the Gospel Reas Reas The Knowledg of the Saints in this life is imperfect even as all other Sanctifying Graces in them 1 Cor. 13. 9. We know in part Therefore Paul writing to the Churches prayeth for them that their Knowledg might be increased as Phil. 1. 9. and Col. 1. 10. which shews that their Knowledg was imperfect and that they were still ignorant of many things even after their effectual Calling Vse 1 Use 1. This must move even the best Christians to labour to see their ignorance in many things which they should know out of the Word and which they might know if their minds were not darkned through the ignorance that is in them naturally and which remains in them in part after their Calling And the consideration of this their ignorance must humble them They that have the greatest measure of Knowledg yet have no cause to be puffed up with it if they consider how many things they are yet ignorant of which might be learned and known out of the Word of God if the remainders of natural blindness did not hinder them from seeing into them This being so there is more cause for the best Christian to be humbled for his ignorance and to bewail it then to swell with any conceipt of his Knowledg Labour then to see thy ignorance this is the way to grow in Knowledg thou must see thy emptiness c. Use 2 Use 2. See the reason why some good Christians after their Calling are yet very hard to conceive and understand Spiritual matters taught in the Word of God it is by reason of the natural blindness and ignorance that remains in them even after their Calling and Regeneration Hebr. 5. 11. They were dull of hearing therefore the Ministers of God must not marvail at it nor be offended though sometimes they perceive great dulness and unfitness even in their best hearers to conceive that which is taught them Use 3 Use 3. Further this teacheth us that the best most skillfull and expert Christians for Knowledg in the Word yet have still need to use all good means
us by these thoms of covetousness nay then we shall with David esteem the Word of God above all manner of Riches Psal 119. 14. Doctr. 2 Doctr. 2. Further from these words the deceitfulness of Riches we learn the nature and property of worldly Riches that they are deceitfull they prove so oftentimes yea most usually to their owners Now these are so in sundry respects 1. In that they are inconstant and transitory seldome staying long with their owners but apt to be flitting away from them yea sometimes to forsake them suddenly therefore called uncertain riches 1 Tim. 6. 17. and Prov. 23. 5. they take them to their wings as an Eagle and flye into the Heavens Thus Job's great Wealth deceived him and Luke 12. 20. Thou fool this night c. then whose shall these be As we account him a deceitfull friend that is inconstant and uncertain in his Love and friendship so as we know not where to have him we cannot be sure of the continuance of his kindness but he is apt to withdraw it upon every small occasion So it is with worldly wealth it is an inconstant and therefore a deceitfull friend like a fugitive Servant as Chrysostome saith 2. Riches are wont to fail men when they have most need of help and comfort In the evill day at the hour of death and especially in the day of the Lords wrath at these times they leave their owners destitute of help Prov. 11. 4. They avail not in the day of wrath Ezech. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath Nay further it is said That in time of War they shall cast their Silver and Gold in the Streets We account him a very deceitfull friend who faileth us in our greatest necessity So account of Riches 3. They promise unto men that good which they do not perform they promise much good and happiness to them they promise health and long life safety in time of danger ease and contentment worldly Honour c. and yet are not able to perform these Luke 12. 19. That rich fool by reason of his wealth promised himself ease and pleasure and long life yet all his wealth could not make this promise good to him Yea further some promise themselves Gods favour because of their wealth but wealth cannot make this promise good to them for Eccles 9. 1. No man knoweth love or hatred that is the love or hatred of God by all that is before them that is by all outward temporal blessings as Wealth Honour c. for ver 2. All things come alike to all c. 4. They are helpfull to the body and outward man but hurtfull to the Soul stealing the heart from God c. Object Object Riches are the good blessings of God how then can they be said to be so deceitfull Answ Answ In themselves they are good so far as they are well used but they are occasions of deceiving many by reason of mans corruption being so apt to abuse them unto sin by loving them too much and by putting too much trust in them c. Vse 1 Use 1. Hence gather that it is dangerous to be rich in this Worlds goods unless God give special Grace to use Riches well the reason is because they are by reason of mans corruption so apt to be abused and so to prove deceitful and hurtfull to the possessors of them See then how needfull it is for all that have wealth in abundance to pray unto God for speciall grace to use them well c. Use 2 Use 2. Seeing riches are so deceitful remember the counsel of Solomon Prov. 23. 4. Travell not too much to be rich c. No cause to bestow so much time and pains as many do rising early going late to bed c. only to get worldly wealth which when they have it is so deceitfull and uncertain so unable to help them in greatest need yea so hurtful and dangerous to the Owners without Gods special grace c. Think of this all greedy worldings and consider what folly and madness it is greedily to hunt after that which is so deceitful and uncertain Prov. 23. 4. Cease from thy own wisdome that is from this carnal wisdome of the world which moves men to labour so much to be rich which wisdome is indeed meer folly and madnesse as he proveth in the words following Verse 5. Wilt thou sayes he set thine eyes upon that which is not q. d. seeing wealth is so uncertain and deceitful it is folly to set thy eyes upon it so much Contra Seek Spiritual riches c. Lay up treasure in heaven c. Use 3 Use 3. Such as have wealth in abundance to take heed they be not deceived by it they had need be very wise and watchfull over themselves in the possessing and using of riches lest they prove deceitful to them If we be to deal with one that is deceitful or uncertain in his dealings we use to be wary and circumspect in our carriage toward him so had every rich man need to deal warily with his own goods lest they cozen and deceive him Remember how deceitful earthly riches are how inconstant and uncertain apt to forsake us suddenly yea to fail us when we have most use of them as in time of danger at the hour of death c. Therefore 1 Tim. 6. 17. Trust not in uncertain riches but in the living God c. Thou mayst use them to Gods glory and the good of thy self and others but trust not in them set not thy heart upon them put not confidence in them Job protesteth he did not make the wedg of gold his confidence Job 31. 24. Will any man trust a deceiver and cozening companion So do not thou trust thy wealth which is so deceitful though it promise thee much good and happiness believe it not for it cannot perform this if it promise thee health ease pleasure believe it not if it promise thee Gods favour believe it not these are deceitful promises it is never able to perform them to thee therefore build not upon them c. So much of the â—econd sort of Thorns which choak the Word in these hearers The deceitfulness of riches Doctr. Now followeth the third sort The lusts of other things That is other inordinate and unlawful desires of earthly things whether it be of worldly pleasures and delights or of wordly honours or the like called worldly lusts Tit. 2. 12. such as the Apostle St. John mentioneth particularly 1 Epist cap. 2. verse 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. Doctr. Here we learn That all worldly lusts or inordinate affections to earthly things are a great hinderance to the profitable hearing of the Word one sort of thorns that choke it Now they hinder the fruit of the Word 3. wayes 1. They hinder men from being affected with the Word
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
was appointed of God the Father Quest Quest Why doth not our Saviour bid him tell them plainly that Himself was that God who had done these things for him Answ Answ This people being yet very rude and ignorant and such as were never instructed in the Doctrine of Christ's God-head therefore our Saviour thought them not fit to have this high point of Doctrine taught them suddenly and at the first but by degrees afterwards when fitter opportunity should serve He would first have them taught easier points and afterwards this higher point of Doctrine He would first have them taught that he was a speciall Messenger and Minister sent from God and then by degrees afterwards to learn that he was the Son of God himself So much in way of clearing the sense of the words Would not suffer him c. Observ In that our Saviour would rather have him go publish the Miracle to his friends than to follow him at this time because the former of these duties was most necessary at this time hence gather That when the question is of two good duties which should be performed if they cannot both be done at the same time we must omit that which is less necessary and do that which is more necessary and weighty and which maketh most for the glory of God Luke 9. 59. when our Saviour bade one Follow him and he desired first to go bury his father here were two good duties to be done One was to follow Christ to preach the Gospel The other to go bury his Father but because the following of Christ was the most necessary and weighty therefore our Saviour bids him Let burial of the dead alone and go preach the Kingdom of God So when our Saviour called Andrew and Peter James and John to be his Disciples when he found them busie in fishing and mending nets here were two good duties needful to be done one was to follow Christ the other to follow their ordinary Calling of fishing But the former being at that time most necessary therefore they did that and omitted the other as we heard Chap. 1. So must we do in like cases when two good duties are needful to be done if both cannot be done at the same time we must do that which is most necessary at that time and omit the other For example if at that hour and time of the day which we should set apart for private prayer some other duty of our particular Calling do offer it self to be performed if it be not a work of extraordinary and present necessity to be done we ought in this case to omit it and to perform the other duty of prayer being more weighty and necessary remembring that Precept of our Saviour Matth. 6. 33. Seek first the Kingdom of God and his righteousness So upon the Sabbath when we should serve God by Religious Duties publike and private if the same day there fall out some business or work of our ordinary Calling needful to be done yet if it be not a work of present necessity but such as may well enough be let alone till the next day we are in this case rather to omit it and to perform those Religious Duties of the Sabbath which are more necessary Again if at the same time there be occasion offered to perform two several Religious duties the one publike the other private we ought in this case to perform the publike duty as most necessary omitting the private as less necessary at that time Which reproveth the practise of those who stay at home to read or pray privately when they should be present in the Church to pray and hear the Word in the publike Congregation such also who coming into the Congregation after that the publike Exercises are begun do betake themselves to private prayer alone by themselves when they should joyn with the rest in publike Duties It followeth in the words Go home to thy friends and shew them c. Observ In that our Saviour bids him acquaint his friends at home with the Miracle that so he might move and perswade them by this means to believe in Christ We learn this That as we should be careful and ready to further the spiritual good and salvation of others so especially of those that are most near and dear to us and to whom we are in speciall manner bound as those of our Families and our kindred and special acquaintance Joh. 1. 41. Andrew having found Christ brought his brother Peter to him Act. 10. 24. Cornelius waiting for Peter to come and preach in his house had called together his kinsmen and near friends to hear him Gen. 18. 19. The Lord himself commends Abraham for commanding his children and his houshold to keep the way of the Lord. Use Use To reprove such as are negligent and careless of furthering those in the way of salvation whom they ought chiefly to help forward in that way as their near friends kindred and those of their own family as their Wives Children Servants c. They are not carefull to instruct and teach them in the way and means of salvation out of the Word of God not careful to exhort and stir them up to good duties nor to admonish them in due manner for their good when they offend and do amiss but leave them to themselves to take care for their own souls But if he be worse than an Infidell that doth not take care and provide for his own and those of his family in temporal things of this life how great is the sin of those that are careless of the spiritual good and salvation of their nearest friends and of their family What then shall become of those that hinder the salvation of their friends c So much of the persons to whom he should publish the matter Now followeth the matter it self which he should shew them 1. What great things the Lord had done to him namely in delivering him from the misery in which he was before 2. That he had shewed mercy on him Observ 1 Observ 1. We should acquaint others with the great mercies and favours of God which he hath bestowed on us we should take occasion to shew to others what great things the Lord hath done for us what blessings he hath bestowed on us in our souls and bodies and what evils and miseries he hath delivered us from Thus David Psal 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul And this was commendable in that blind man whom our Saviour miraculously cured Joh. 9. that he did publish unto others the great benefits bestowed on him as appeareth Verse 11. So should we as occasion is offered make known to others the great mercies which God hath shewed us Reas 1 Reasons 1. This is a speciall means of testifying our thankfulness unto God for such mercies and blessings and to stirr up others and our selves to glorifie and praise him for the same
of the ordinary means sanctified of him for the recovery of health Let them know That as God forbiddeth us to kill that is to take away or hurt our own or others life so on the contrary he will have us to use the means of preserving life and health and that such as wilfully neglect those means are accessary to their own sickness and death And whereas they say God shall be their Physitian they must know that as God is the author and preserver of health so he doth it orninarily by means which who so willingly neglect cannot expect health and recovery from God Observ 2 Observ 2. In that it is further said of this woman that she was so careful and desirous of health that she was content to suffer many things of the Physitians and that she spent all she had upon Physick to recover her health hence gather That the health of our bodies should be dear and pretious unto us we should so highly esteem it that we should be content to do and suffer much for the preservation of it and for the recovery of it in time of sickness we should be willing to suffer hard things and to use such means as are painful and tedious for the health of our bodies We should also prefer it before worldly wealth being content to part with that for the recovery and maintenance of our health as this woman did See Job chap. 2. ver 4. Reas 1 Reas 1. Bodily health is a special furtherance and help to us in the service of God and in the performance of the duties of our Callings and the want of it is a great hinderance to us therein Reas 2 Reas 2. Health of body is such a blessing of God as maketh all other outward blessings of this life more sweet and comfortable to us and without which they are all uncomfortable and tedious unto us worldly wealth honour friends children yea life it self is uncomfortable without health of body Use 1 Use 1. See what cause then for us to honour the Physitian and his Calling and to accompt well of the means of Physick in time of sickness seeing it is sanctified of God for our good and for the preserving of health and life which should be so dear to us Use 2 Use 2. This reproveth such as shew too little respect of their bodily health Though all desire health yet all use not the means Some are careless of the means to preserve it as good Dyet Physick and the like means Some would willingly have health but they will not do or suffer any hard things for their healths sake yea though they be advised to it by the skilful Physitian yet if he prescribe them strict Dyet or sharp Physick the nature of their Disease requiring it they will not endure it These discover great folly in prefering their present ease and contentment before their future good and preservation of their bodily health Others again though they desire health yet prefer their worldly goods and wealth before it so niggardly and covetous that they will not be at the cost bestow Physick upon themselves in time of sickness All these may learn of this diseased Woman in this Text to make more pretious account of this great blessing of God the health of their bodies Use 3 Use 3. This doth also much more condemn such as use means to hurt and hinder the health of their bodies as bad dyet surfetting drunkenness c. by which many dangerous noysome and incurable Diseases are bred and ingendred in the body as Burning-Feavers Dropsies Pleurisies c. Insomuch that we may well think thut such Intemperance killeth more than the Sword Use 4 Use 4. If the natural health and welfare of our bodies should be so dear to us much more pretious should the spiritual health of our souls be to us How careful should we be to use all means for the obtaining and preserving of it How careful to seek to spiritual Physitians First and chiefly to Jesus Christ who came to heal the broken-hearted we should therefore seek to him by true faith and repentance that by him we may be cured both of the guilt and corruption of sin that it raign not in us Then also we are to seek spirituall help and advice from the faithful Ministers of Christ whom he hath appointed as his Deputies to prescribe us spiritual Physick for our souls out of his Word Again how willing should we be to receive and take hard and tedious Physick for the health of our souls when it is prescribed us How willing to take the painful Physick of repentance and mortification of our sinful lusts How willing to swallow many bitter pills and potions of inward sighs groans and heart-breaks for our sins that we may be cured of them There be some who for the health of their bodies will take every moneth in the year almost a potion or pill or some unpleasant Physick And shall not we be content to take hard Physick for the spiritual health of our souls Again in the last place seeing the health of our bodies should be so dear to us that we should prefer it before our worldly substance as this woman did how much more should we prefer the spirituall health and salvation of our souls before all this worlds goods remembring what our Saviour hath said What shall it profit a man to win the whole world and to lose his soul Matth. 16. 26. Observ 3 Observ 3. In that she was never the better but rather the worse notwithstanding she had suffered so much of many Physitians hence we learn That although Physick be a special gift and blessing of God and not to be neglected in time of sickness when the case requires it yet it is not of it self available to recover health and preserve it or to cure diseases without the blessing of God giving vertue to it It is only an outward means whose vertue and efficacy is wholly from God without whose blessing upon the use of it it may be so far from doing good and healing the body that it may hurt and distemper it more as we see in the example of this woman As it is in Meats and Drinks though they be ordained of God for our nourishment yet they do not nourish without his blessing therefore if he break the staff of our bread that is take away the strength and vertue by which it should nourish then we may eat and not be nourished So it is in Physick though it be ordained to heal the body yet it cannot do good without the blessing of God giving vertue to it to heal Vse 1 Use 1. See the reason why Physick doth not alwayes help the sick it is because God doth alwayes give vertue to it to heal and cure the diseased he doth not alwayes see it good for the sick party to be recovered no reason therefore to contemn the means though it be not alwayes available c. Use 2 Use 2.
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
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
unto the Cities of the Gentiles as here and Chap. 7. 24. He came into the borders of Tyre and Sidon Cities of the Gentiles to preach and work Miracles Now by this He did declare and testify that although he was not called to preach to the Gentiles neither was the due time yet come in which the means of Salvation was to be revealed to them for that was to be done after his Ascention into Heaven by the Apostles preaching yet that he was ordained and sent to be a Saviour to the Gentiles as well as to the Jews and that it was his will and purpose hereafter to reveal unto them the means of Salvation though the due time was not yet come Interim by coming so near to the Gentiles in his own person he did put them in hope of his coming nearer to them afterward by the Ministery of his Apostles See before Chap. 7. Ver. 24 c. Now followeth the place where our Saviour had this conference with his Disciples touching the opinion which themselves and others had of his person It was by the way as they travelled into the Coasts of Cesarea Philippi Observ Observ That we should take all good occasions and opportunities of Time and Place to confer with others touching spiritual and heavenly matters Thus did our Saviour here take the opportunity of conferring with his Disciples touching the belief and perswasion they had of his own person as he travelled with them by the way So at other times when he was alone with them he used to take occasion to confer and talk with them of holy matters either asking them questions about matters of religion or taking occasion to instruct them in such things as they were yet ignorant of In the like manner the Disciples themselves used often to take occasion to confer with Christ their Master by asking him questions touching spiritually and heavenly matters and seeking instruction and resolution of their doubts from him So Mark 4. 10. when he was alone they that were about him with the Twelve asked him the meaning of the Parable of the Sower And ver 34. when they were alone he expounded all things to his Disciples Matth. 24. 3. As our Saviour sat upon the Mount of Olives the Disciples came to him privately to confer with him about the time of the destruction of the Temple and end of the World To teach us that we ought in like manner to take all occasions and opportunities of Time and Place to confer with others touching holy and spiritual matters Deut. 6. 6. These words shall be in thy heart c. Thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Luke 24. 14. The two Disciples journeying from Jerusalem to Emmaus took occasion by the way to talk together about the Resurrection of Christ and the manner of it which they had then newly heard of though they did not yet believe the same So Acts 8. 30. Philip took occasion by the instinct of the Spirit to joyn himself in conference with the Eunuch as he rode by the way in his Chariot questioning with him about the meaning of a place of Scripture in the Prophet Esay which the Eunuch was then reading in his Chariot whereupon the Eunuch himself took occasion also further to reason and confer with Philip about the same Vse 1 Use 1. For reproof of such as neglect good opportunities of holy conference with others in private having little or no care or desire to take such occasions offered Many are forward to confer and talk of worldly matters omitting no opportunity to talk of their Farms Money Commodities Corn Cattel c. never well but when they are reasoning about these willing to take all occasions to talk of them But they can find no time or but very little for holy and religious conference matters of the World thrust it out c. The cause is Ignorance in many and in others want of Grace in the heart for out of the aboundance of the heart c. Others are worse then the former For instead of holy conference they give themselves to vain and idle talk or else which is yet worse to profane and wicked conference or to filthy and rotten communication c. Vse 2 Use 2. To exhort and stir us up to watch all good opportunities of Time and Place for holy and spirituall conference one with another in our Journyes as we travail by the way with others In our Houses and at our Tables at meetings of Friends together to spend some of the time at least in holy conference and reasoning together of holy matters and asking profitable questions of the meaning of some place of Scripture or some case of conscience c. So also when men are at their work and labour in the Fields or else-where they may sometimes take occasion to confer with those that labour with them about some spiritual matters c. Motives to take all good occasions for holy conference with others 1. It is mentioned in Scripture as one special property of the godly Mal. 3. 16. Then they that feared the Lord spake often one to another c. 2. God himself doth take special notice of such holy conference and is well pleased with it Mal. 3. The Lord harkened and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord c. Luke 24. While the two Disciples were talking together c. Christ joyned himself c. 3. Consider the singular fruit and profit to be reaped by such holy Conference it being a special means not onely to increase knowledge but also to build us up and to further us in holy practise Hebr. 10. 24. Let us consider one another to provoke unto love and to good works Not forsaking the Assembling c. but exhorting one another c. It is also a means to prevent sin in our selves and others especially some dangerous sins as apostacy security hardness of heart c. Hebr. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily lest any be hardned c. It is also a means to strengthen and comfort one another in all Troubles and Distresses outward and inward 1 Thess 5. 11. Comfort your selves together and edifie one another as ye do Now followeth the Conference it self Mark 8. 27 28. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked his Disciples saying unto them Whom do men say that I am And they answered John the Baptist May 22. 1625. but some say Elias and others one of the Prophets IN these two Verses and the two next that follow is laid down by the Evangelist a Conference which our Saviour
four things 1. The Prediction it self 2. The Person who was to Suffer The Son of Man 3. The Necessity He must Suffer 4. The Passion it self Of the three former I have spoken In part also of the fourth and last viz. The Passion it self which our Saviour foretelleth 1. Generally That he was to Suffer many things 2. More particularly in two kinds of Sufferings 1. Rejection at the hands of the Elders Chief Priests and Scribes 2. Bodily Death Of his Sufferings in general I have spoken Now followeth the particular Sufferings He must be rejected of the Elders c. Where consider two things 1. The matter it self which he was to Suffer Rejection or Contempt 2. The Persons by whom he should be rejected Being of three sorts described by their severall Offices and Callings Aâ— 1. Elders 2. Chief Priests 3. Scribes And be reâ—ected Or disallowed that is contemned despised and cast off as a base vile and unworthy person Of the Elders This is not a name of Age in this place but of Office and Authority signifying those civil Judges or Magistrates among the Jews who had Power to Judge of civil Causes and Controversies pertaining to the Common-wealth Of which sort of Elders or Magistrates they had some in every City especially in Jerusalem their chief City they had a Colledge or set Company and Society of these civil Judges or Elders being seventy in number which were called their Sanhedrim as the Rabbies do testifie c. Sometimes called Elders of the People as Matth. 26. 3. Because as some think they were chosen out of all the Tribeâ— to distinguish them from other Ecclesiastical Judges or Officers which were chosen only out of the Tribe of Levi. Vide Bezam in Matth. 26. 59. See also Godwin's Antiq. of the Jews pag. 233. And they were called Elders because they were chosen out of the elder and graver sort of Men in every Tribe who were fittest to bear Office in the Common-wealth Touching the first Institution of these Elders see Num. 11. 16. See Goodwins Antiq. of the Jews Lib. 5. Cap. 4. And of the chief Priests There were three sorts of Priests among the Jews in our Saviour's time 1. The High Priest such as Aaron was and after him the first born Sons of himself and his Posterity to whom the High Priest-hood was tyed successively 2. The Chief Priests next to the Place and Authority to the High Priest which Chief Priests were those who were Heads or Chief of those several Orders of Priests Instituted by David 1 Chron. 24 Called Priesâ—s of the second Order 2 King 23. 4. And Chief of the Priests Ezra 8. 24. Matth. 2. 4. Heroâ— gathered all the Chief Priests and Scribes of the People together c. Vide Bezam in locum 3. The common sorts of Priests Here the two sorts are spoken of Scribes Of these often before They were Ecclesiasticall Officers among the Jews who by their Office were to expound and interpret the Law of God unto the People in their publick Synagogues in which respect they are sometimes called Lawyers or Expounders of the Law Observ Observ That one principal part of Christ's Sufferings which He was to undergo and did suffer for us was great contempt and disgrace at the hands of men to be rejected and despised of men to be counted as a vile and base Person This was prophecyed of Him Psal 22. 6. I am a Worm and no Man a reproach of men and despised of the People Isa 53. 3. He is despised and rejected of men and accordingly it was fulfilled afterward 1 Pet. 2. 4. He is said to be a Stone disallowed of men Great was the contempt and disgrace which our Saviour suffered at the hands of men both in his life time and at his death In his life time He was contemned and disgraced by the Scribes and Pharisees and other wicked Jews who rejected and cast him off as a base and vile Person yea as a notorious wicked Person as appears by the reproachful Terms they gave unto him calling him a Blasphemer a Glutton and Wine-bibber a friend of Publicans and Sinners a Samaritan and one that had a Devil But especially at the time of his death He suffered great contempt and disgrace as when he was taken as a Malefactor and brought before Authority and there falsly accused when he was mocked and derided of his Enemies spit upon buffeted on the face whipped crowned with thorns in derision Also when Barrabbas a Murderer was preferred before him which was so great an Indignity that Peter doth in particular lay it to the Consciences of the Jews Act. 3. 14. Ye denied the Holy One and the just and desired a Murderer to be granted unto you Lastly He was greatly contemned and disgraced by men in the very manner and kind of Death which He was put unto being crucifyed which was a most base vile and accursed Death Hebr. 12. 2. He endured the Crosse despising the shame Vse 1 Use 1. See how far our Saviour abased himself for us in that he being the Son of God and Lord of Life and Glory was nevertheless content for our good and Salvation so far to submit himself as to be contemned vilified and disgraced by mortal men yea by wicked men such as the Scribes and Pharisees chief Priests Elders c. This should teach us willingly to abase our selves to suffer the greatest contempt and disgrace in this World for his Name and Glory's sake Vse 2 Use 2. See also the unspeakable Love of Christ to us in being content for our sakes to be so much despised and rejected of men which therefore must stir us up to thankfulness and affect our hearts with true Love to him again and cause us to express it in obedience to his Will Use 3 Use 3. Teacheth us what we must look for and make accompt of if we will be Christ's Disciples even to suffer great contempt and disgrace in this World and at the hands of men to be basely and vilely esteemed of by men to be rejected and set at nought as Christ was before us We must be conformable to Christ our Head in this part of his Sufferings as well as in other parts of it Thus it was with the Apostles as Paul testifieth 1 Cor. 4. 13. they were defamed and made as the filth of the World and the Of-scouring of all things c. So must we make account to be in base and vile accompt in the World if we will professe Christ c. Therefore also we are to prepare and arm our selves daily to bear this contempt and disgrace at the hands of men for the Name of Christ praying unto God and labouring for Christian courage and resolution to go on constantly in the Profession of Christ and the Gospel and in the zealous practice of Christian Religion notwith standing all the contempt and disgrace which is cast upon us by men of this World And so much the rather we must thus
Pastors clear themselves from being guilty of the blood of Souls if the People perish in their sins for want of admonition Again as this duty is much neglected by Ministers â—o also by many Parents and Masters of Families c. who let their Children Servants and those of their Family run on in known sins without reproving or admonishing them One great cause of such profaness and wickedness now adayes raigning in many Children and Servants that they are given to swearing lying breaking the Sabbath filthy speaking disobedience to Parents and Masters c. Parents and Masters are the cauâ—e who do not reprove such sins in those under their Government Much have they to answer to God not onely for their own sins but for sins of their Children Servants c. Guilty of their Blood if they go on still and perish in such sins wherein they have suffered them without Reproof Let them fear lest God punish both them and their Children and Servants for such sins remaining unreformed through their default How did he punish good Eli for not reproving his wicked son so sharâ—ly as he should have done Vse 2 Use 2. Admonition for all that have Authority and Charge over others to make conscience of this Duty of reproving sin in those of their Charge as Ministers Parents c. Though this be a Duty which bindeth all Christians in some Cases yet especially such as have special Charge of others c. Consider the Reasons before alledged c. Now because it is no easie but a hard Duty to perform aright and so as to do good therefore here some rules are to be observed in reproving sin in others especially in those of our Charge See these rules before prescribed ver 17. hu us capitis Use 3 Use 3. If it be the duty of such as are in Authority and have Charge of others to reprove sin in those of their Charg Then this also teachech all that are under the Charge and â—overnment of others willingly to suffer the Word of Reproof and to submit thereunto and to make a holy and right use thereof shewing themselves ready to reform what is amisse yea to be glad and thankful to such as reprove them If David being a King c. Psal 141. 5. Observ 3 Observ 3. Though Peter were a Disciple and holy Apostle of Christ and consequently very near and dear to Christ even as the other Disciples were as appears in that He calleth them His Friends Joh. 15. 14. yet He doth not forbear to reprove and that sharply Hence we may learn That such as have a Calling to reprove sin in others ought not herein to spare or forbear their dearest Friends but to reprove them and that sharply c. Our Saviour used often at other times to reprove sin not onely in Peter but in the other Disciples also though He loved them dearly So Job did not forbear to reprove his Wife though dear to him Job 2. 10. Paul sharply reproved the Galathians Chap. 3. 1. and yet they were as dear to him as Children to a Mother Chap. 4. 19. So He rebuked Peter to his face though His fellow Disciple Gal. 2. 11. Reason Reason It is a duty of love and therefore to be performed toward our dearest Friends Levit. 19. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour c. q. d. Though he be thy Brother or Neighbour beloved of thee yet thou must not spare or let him alone in his sin but reprove him Prov. 27. 6. Faithfull are the wounds of a Friend that is the sharp reproofs of a Friend Therefore a faithfull Friend is to shew his faithfulness by giving such wounds to his Friend when there is cause Vse 1 Vse 1. See how faulty some are in performance of this Duty of reproving sin in others Some deal partially being forward to reprove and tax the faults of their Enemies but as for their Friends and such as they affect they can pass over and wink at greater faults in them and never admonish or reprove them for the same yea though they be such as they have a Calling to reprove being of their Charge as their Children Servants or others under their Government yet they suffer sin upon them without Reproof like unto Eli 1 Sam. 3. 13. and David 1 King 1. 61. They are loth to reprove sin in their Friends for fear of offending or displeasing them lest they make their Friends become their Enemies But let such take heed how under such pretences they neglect so necessary a duty of love as Christian Admonition and Reproof is How did God punish David and Eli for this The more love we profess to any the farther we should be from winking at their faults and especially from flattering and soothing them therein and the more careful should we be to deal plainly and faithfully with them by Reproof Use 2 Vse 2. See also that one Christian friend should be willing to be reproved by another when there is cause and not to take it amisse but in good part as a token of true love and not of hatred c. Mark 8. 33. And when He had turned about c. Sept. 11. 1625. Observ 4 Observ 4. SEE how far we ought to be from hearkening to the Counsell of such as go about to hinder us from our duty or to entise us to sin so far That we are to shew utter dislike and detestation of the same and of the persons that give us such Counsell Yea though they be our near Friends and though they do it under some fair pretence yet if they go about by their Counsell either to hinder us in doing good or to entise us to evil we are utterly to reâ—ect their Counsell yea to abhorr and detest the same Prov. 19. 27. Cease my Son to hear the Instruction that causeth to erre from the words of Knowledge Our Saviour detested the Devils counsell perswading him to Worship Him Matth. 4. 10. Acts 21. 13. When Paul's Companions and the Breâ—â—râ—n of Caesarea advised and besought Him not to go up to Hierusalem because it was foretold by Agabus That He should there Suffer great Troubles Paul utterly rejected their Counsell yea reproved them for using such perswâ—sions to him in a matter which he knew to be contrary to the Will and Appointment of God So our Saviour detested Peter's Counsell c. Thus when any go about by evil Counsell either to entise us to evil or to hinder us from good Duties we are to reject and detest such Counsell and those that give it yea though they be our Friends and do it under a good pretence Reason Reason By this we are to shew our true love to God and zeal for his Glory viz. by abhorring the Counsell of such as go about to draw us away from God or to entise us to sin against Him Vse 1 Use 1. To reprove such as are so far from detesting such
company and communion of Saints in Heaven to Abraham Isaac Jacob Moses Elias c. They leave their Earthly Friends for a time but shall find better Friends and Company in Heaven there they shall find not onely God and Christ and the holy Angels but all the glorious Saints of God c. Such Friends as shall joyfully receive them into everlasting habitations Vse 3 Vse 3. To stirr us up every one to labour and use all means to be partakers of that blessed estate and condition after this Life in Heaven in which we shall enjoy not onely the company and fellowship of Christ but also of all the Saints being immediately joyned to them in place and living and raigning with them in the same heavenly Kingdom and Glory What a blessed thing shall it be to live for ever in such company If the company and communion of the Saints on Earth be so sweet and comfortable as it is If it be so comfortable to converse and keep company familiarly with some one or few of the true Saints and Servants â—o God that we think our selves in Heaven while we are with them and while we have communion with them in prayer conference c. though but for a little time how much more sweet and comfortable shall it be to enjoy the communion and fellowship of the Saints in Heaven for ever Oh then labour every one to know and be assured by Faith that we shall have part in that blessed state of the Life to come and consequently that we shall be immediately joyned to that blessed and glorious company of the Saints in Heaven To this end see that we be first truly joyned to the true Church and Saints of God on Earth I say truly joyned to them not in place or outward society or in outward profession onely but in deed and truth that is that we be joyned unto them by true Faith in Christ our common Head and Saviour and by true communion with them in all other sanctifying Graces of the Spirit of Christ as love humility meekness patience holiness of Life c. Then shall we most certainly be joyned to the Saints in Heaven if first we be thus joyned and knit unto them in true fellowship on Earth Therefore Hebr. 12. 22. the Apostle tells the Faithfull That they were already come or joyned to the heavenly Hierusalem and to the Spirits of just men made perfect because they were in this Life knit and joyned to the true Church by Faith and Love and by the bond of one and the same sanctifying Spirit c. Use 4 Use 4. This should move us to delight in the company of the Saints here on Earth seeing these are the company we shall have in Heaven So David Psal 16. We should love them more who shall be with us for ever than those who shall be with us in this Life onely Ambros Mark 9. 4. And they were talking with Jesus May 21. 1626. Observ 3 Observ 3. THough Moses and Elias did now appear on Earth yet were they still in Glory and so appeared as St. Luke saith Chap. 9. ver 31. though they were brought down from Heaven for a time yet they were not stripped or disrobed no not for a moment of that Glory which they enjoyed before in Heaven Whence we learn That the glory and blessedness of the Saints after this Life is such as they being once partakers of can never lose or be deprived of it again no not for a time nor a moment but it shall for ever continue with them and they for ever enjoy it without ceasing or intermission It follows them and accompanies them inseparably wheresoever they go or come not onely in Heaven but out of Heaven if it please the Lord at any time to remove them hence for a time as now he did Moses and Elias they were still in glory and happiness and could not be severed from it They were in Heaven though out of Heaven because they were not neither could possibly be deprived of their heavenly Glory The same is true of the glory and happiness of all other Saints of God after this Life It is such as cannot be separated from them such as they can never lose or be deprived of such as hath no intermission or ceasing but continueth for ever Hence eternall Life is called an incorruptible Crown and an Inheritance that fadeth not away and a Kingdom that cannot be moved or shaken Hebr. 12. 28. The Glory of this Life to come is in Scripture compared to a rich Robe or royal Garment of a King as in the Revelations Chap. 6 7. And it is such a Robe or Garment as being once put on shall never be put off again such a Crown as shall never be taken from their Heads c. As the Wicked and Reprobate after this Life being once in Hell torments can never come out of that wofull estate yea though they could come out of Hell yet not out of misery and torment c. So here c. Use 1 Use 1. Comfort to Saints in this Life who know they shall be partakers c. Use 2 Use 2. See by this the excellency of that blessedness and glory of the Life to come being such as can never be lost or taken from those that once enjoy it such as shall continue for ever and never cease or have the least intermission This is true happiness indeed and none but this How should this stir us up to labour and to use all pains and diligence to attain to that excellent estate of blessedness after this Life which being once had shall for ever continue with us and never be lost or taken from us All outward things of this Life are subject to losse and shall be taken from us or we from them all Honour Glory Pomp Riches Pleasures of this Life shall fade and wither and come to nothing at length Onely the glory and blessedness of the Saints in Heaven is a durable everlasting estate which shall never cease or fade away c. but continue and be for ever enjoyed of those that are once partakers of it Let us then bestow less care and pains in seeking after the vain and transitory things of this Life and let our chief care and labour be for Heaven and the Life to come to obtain that Glory which can never be lost that Crown which is incorruptible c. Here we have no continuing City let us seek one to come as the Apostle saith and not only seek it but in the first place and with our chief care and pains First seek the Kingdom of God c. Matth. 6. 33. What pains do worldly men take to get themselves a durable and settled estate in Lands or Goods of this Life how do they labour and sweat for these things Let us be content to take much more pains for the Life to come which is an estate that shall never fail us but continue with us for ever Let
be with Christ which is far better or best of all And with Simeon Luke 2. 29. Lord now lettest thou thy Servant depart in peace c. Labour then by Faith to believe and be perswaded of that joyfull and blessed estate in Heaven which we shall be partakers of after Death look beyond Death at Heaven and the Life to come fix the eyes of our Faith upon that Heaven of joy set before us If we can truly see and behold but even a glimpse of it if we can see it but as it were with one eye of our Faith or as we do sometimes the light of the Sun through a small crevis This sight will so ravish our hearts with joy and comfort that it will swallow up all the terrours and discomforts of Death Observ 2 Observ 2. Peter was so affected and taken up with delight in beholding the heavenly Glory of Christ and of Moses and Elias that out of desire to dwell in that place he doth forget all other earthly delights and contentments which he had formerly found in other places or persons c. as in the company of his fellow Disciples or other Friends and Kindred yea of his own Brother Andrew he makes no mention of any of these but forgetting and neglecting them all his desire and care now is to abide still in the holy Mount with Christ and with Moses and Elias to enjoy still the blessed sight of their heavenly Glory Hence we may gather That it shall much more be thus with the glorified Saints in Heaven that is to say That the joy and delight which they shall feel in the fruition of that blessed estate shall so take them up that they shall wholly forget all earthly delights and contentments which they have enjoyed in this Life as in Wealth Honour outward and carnall society of Friends Kindred c. Husband Wife Children c. Use Use Teacheth us not to set our Hearts too much upon any such earthly delights comforts or contentments in this World nor to make too much accompt of them seeing all these shall be quite forgotten in the Life to come as if they had never been at all they shall be swallowed up in that heavenly delight c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Then a reason is given ver 17. The World passeth away and the Lusts thereof that is all things in the World which are usually desired or lusted after all worldly delights and contentments passe away and come to nothing And as they shall perish in themselves so shall they be all forgotten of us in that heavenly life to come Therefore set not our hearts upon them but use them as if we used them not 1 Cor. 7. 29. They that have Wives let them be as though they had none they that rejoyce as if they rejoyced not and they that buy as if they possessed not c. We must now in this life begin to wean our hearts from these earthly delights and contentments Seeing they shall all cease and be forgotten of us in the life to come let us now learn by degrees to forget and neglect them and on the contrary to set our hearts chiefly upon spiritual and heavenly delights and comforts which shall continue with us in Heaven Delight in God and his Worship and Service in the comforts of his Word in the society of the Saints c. These delights shall never cease or be forgotten of us but shall for ever continue with us in that life to come Observ 3 Observ 3. In that Peter knew Moses and Elias and calleth them by their names though he had never seen them before Hence we may gather at least probably that the Saints in Heaven shall mutually know and take notice one of another yea of such as they never knew before For if in this short taste or glimpse of the heavenly life which was now vouchsafed to Peter and the other two Disciples the Lord did reveal unto them the Knowledge of those heavenly Saints which they had never seen or lived with before then no doubt but when the Saints shall fully enjoy that heavenly Life and Glory they shall much more have this mutuall Knowledge of one another revealed and discovered unto them Reason Reason The Knowledge of the Saints shall then be fully perfected 1 Cor. 13. 12. Now I know in part but then shall I know even as I am known This is true not onely of the Knowledge of God but also of that Knowledge which the Saints have one of another and generally of all such Knowledge as they have in this life which doth any way make for their good and comfort All such Knowledge of theirs shall be perfected in Heaven Therefore seeing they know one another here and have comfort hereby much more shall they in Heaven c. Yea it is most probable they shall there know such as they never knew in this life Take this Caution Though they shall know one another yet not in an earthly manner but in a heavenly that is in a far more excellent and comfortable manner than now we know one another Use 1 Use 1. Comfort to the godly in their own death and in the death of their Christian friends dying in the Lord. Though they part with them for a time and lose the sight and company of them yet they shall come to see and know them again in Heaven and that after a more excellent and more comfortable manner c. Luther talked with his friends of this matter and herewith comforted himself the same Night in which he dyed Vse 2 Vse 2. See what to do if we desire to know and be acquainted personally with those excellent Saints of God who have lived and dyed before us as the Patriarchs Prophets Apostles Martyrs Fathers of the Church c. Labour so to live in this World that we may go to Heaven after this life There we shall see and know them c. Mark 9. 5. It is good to be here c. June 11. 1626. NOW follow Instructions to be gathered from those things wherein Peter failed and was faulty in uttering these words to our Saviour Observ 1 Observ 1. In that Peter being delighted with beholding the Glory of Christ was desirous to stay in the earthly Mount and there to dwell with Christ and with Moses and Elias in earthly Tabernacles thinking himself happy and blessed if he might so do Hence we may take notice of a natural corruption and fault which is in us that we are naturally apt to desire and seek true happiness and contentment here upon Earth and in earthly things not heavenly as we should do Peter desired and sought happiness in the earthly Mount c. So we naturally seek true joy and happiness in the fruition of earthly delights and contentments as in Wealth Honour fair Houses pleasant Dwellings the company of earthly Friends c. Phil. 3.
alone with them in the Mount So Luke 9. 36. When the Voyce was past Jesus was found alone c. Quest Quest Why was Moses and Elias taken away in the Cloud and Christ now left alone with his three Disciples Answ Answ To shew that Christ alone and none but he was that great and principall Prophet and Teacher of the Church who was to be heard and obeyed in all that he should teach unto them Therefore though Moses and Elias had before appeared for a little time that by their presence and conference they might give testimony to Christ that he was the true Messiah yet now at length so soon as God the Father from Heaven had testifyed that Christ was his beloved Son and commanded them to hear him presently Christ was found alone in the Mount with the three Disciples thereby to shew that they ought not onely to hear and obey him as their chief Prophet and Teacher but him alone and none besides him Observ 1 Observ 1. That Christ Jesus the Son of God is not onely our chief Prophet and Teacher but that he only and none besides him hath this Office and this Power and Authority from God the Father to be the chief and absolute Teacher of the Church He hath no Companions or Partners with him in his propheticall Office as Mediatour Therefore when this Voice came from Heaven commanding to hear him as our Prophet and Teacher immediately upon the uttering of it he was left alone in the Mount Moses and Elias being taken away to shew that he is alone in his propheticall Office of being the chief and absolute Teacher of the Church having absolute Power and Authority immediately from God the Father to be the Prophet and Teacher of the Church and that herein neither Moses nor Elias nor any other have any fellowship or partnership with him Matth. 23. 8. One is your Master c. Use Vse See then that although we may and ought to hear and obey other Pastors and Teachers of the Church being lawfully called and sent in Christ's Name to teach and reveal to us the Will of â—od in those things which concern our Salvation yet we are to hear and obey Christ alone and enquire of him as our chief and absolute Teacher who onely hath the chief and absolute Power of teaching the Church in his own Name and by his own Authority committed to him immediately from God the Father Therefore we are to hear and obey him alone absolutely and in all things whatsoever he teacheth but other Teachers onely so far as they teach in his Name and agreeably to his Word and Doctrine and no farther Observ 2 Observ 2. See here that although Peter and the other two Disciples did find great delight and contentment in the sight and presence of Moses and Elias appearing in Glory with Christ at his Transfiguration yet they enjoyed this delight and contentment but a little while For here we see That Peter had no sooner testified his great joy and delight in the company of Moses and Elias but immediately after they were upon the sudden taken away from him and the Glory of Christ also ceased and so there waâ— a sudden and speedy end of all that Glorious sight wherein he and his fellow Disciples took such delight Whence we may observe That although the Saints of God may and do enjoy some outward delights and contentments in this World yet not for any long time but rather for a small and short space of time for the most part The outward delights and contentments which the Lord doth suffer his Saints to enjoy in this Life are for the most part of no long continuance but short and momentany and such as are oftentimes suddenly taken from them The Toubles and Afflictions of God's Saints in this Life are usually of long continuance but their delights and contents for the most part short and quickly vanishing As it is with Souldierâ— c. Vse Use To teach and move the Saints not to set hearts upon any earthly delights here enjoyed as upon Friends Children House Lands c. which are all but of short continuance Therefore so to be uâ—ed as if we used them not daily preparing to part with them 1 Cor. 7. 29. The time is short Therefore such aâ— have Wives to be as if they had none they that rejoyce as if they rejoyced not c. On the contrary set your Hearts upon inward spirituall delights which continue for ever Mark 9. 9. And as they came down from the Mountain he charged them that they should tell no man what things they Sept. 3. 1626. had seen till the Son of Man was risen from the dead HItherto ye have heard the excellent History of our Saviour Christ's glorious Transfiguration opened to you from the 2d verse of this Chapter to the 8th verse Now in the next place the Evangelist setteth down two speciall Consequents that followed immediately after it 1. The charge given by our Saviour to the three Disciples touching the concealing of that Vision till after the time of his Resurrection together with their obedience yielded to that charge ver 9 10. 2. A Question moved by the same three Disciples to our Saviour touching the coming of Elias and his Answer to it ver 11 12 13. 1. The Charge given ver 9. 2. Their Obedience ver 10. Of the first Consider 1. The time when the Charge given was As they came down from the Mountain 2. The Charge or Command it self That they should tell no man what things they had seen 3. The time how long they must conceal those things Till after his Resurrection 4. A Description of his Person by this speciall Title Son of Man c. Of the first As they came down from the Mountain That is from that Mountain upon which our Saviour had been so gloriously Transfigured a little before in the sight of the three Disciples which is most probably thought to have been the Mount Tabor in Galilee ut supra dictum This coming down of Christ with the three Disciples from this Mount was no doubt immediately after the ceasing of that wonderfull Glory of his Transfiguration For that Glory ceased while they were upon the Mount whereupon Christ came down from thence and the Disciples with him and by the way as they came down he gave them this Charge Observ Observ His care to prevent that Errour and Sin in them which otherwise they would have run into by untimely publishing of the matter Therefore he speedily without delay gives them this Charge Of the second He charged Or straightly commanded them So the Word in the Originall signifieth That they should tell no man Not that they were simply forbidden to speak at all or to any person whatsoever touching the Transfiguration of Christ For they were to this end taken up with Christ into the Mount as witnesses of his Transfiguration that afterward they might declare the same to others But 1.
ye not carnall and walk as men Quest Quest By whom and into whose hands or power was Christ to be delivered or given up as a Malefactor c. Answ Answ 1. By Judas one of his own Disciples betraying him into the hands of the Jews for thirty pieces of Silver Matth. 26. 14. Judas went and covenanted with the Chief Priests to betray him for thirty pieces of Silver 2. By the Jewish Officers and Rulers who having him in their hands delivered him up unto the Gentiles that is to the Power and Authority of the Romans to be crucified Matth. 20. 18. The Son of Man shall be betrayed unto the Chief Priests and Scribes c. And they shall deliver him to the Gentiles to mock scourge and crucify him And Mat. 27. 2. They having bound him led him away and delivered him to Pontius Pilare the Roman Governour Observ 1 Observ 1. In that Christ Jesus the Son of God was thus to be delivered into the hands of men as a Malefactor to be condemned and put to death and all for our sakes and in our room and stead This teacheth us what our estate is by Nature and in our selves in regard of our sins viz. That we are all Malefactors guilty of such Crimes and Offences as do deserve death yea eternal death of Soul and Body and therefore that we are worthy to be given up and delivered as Malefactors not into the hands of men but into the power of the Devil himself the Executioner of God's Wrath and Justice to be for ever punished and tormented in Hell Ephes 2. 3. by Nature we are said to be Children of Wrath that is such as have by our sins deserved the Wrath and Curse of God and to be delivered up into the hands of Satan as the Executioner of God's Wrath. If it were not so Christ should never have been given up as a Malefactor into the hands of men to be condemned and punished with death This he suffered not for himself for he was guiltless and innocent but for us and in our room and stead In all this he was our Surety or Pledge taking upon him by God's Appointment and his own free Will the Guilt of our sins and so bearing our sorrows and the whole Punishment due to our sins Therefore when we hear that he was thus delivered as a Malefactor to be punished c. we are in him to consider and behold our selves and the desert of our sins and in the sight and feeling hereof to be truly humbled before God mourning for our sins which were the cause of Christ's being delivered into the hands of men c. Observ 2 Observ 2. In that it is mentioned here as one special part of the Sufferings of Christ our Saviour that he was to be delivered into the hands and power of wicked men his enemies to be abused by them at their pleasure that is to be unjustly accused condemned punished as a Malefactor And we may learn That it is a great affliction and tryall to be delivered or given up into the hands of wicked men to be abused at their will and pleasure For this cause David desired That he might not fall into the hand of man that is into the power of wicked men his enemies to be vanquished and put to the sword by them 2 Sam. 24. 14. And our Saviour Matth. 10. 17. warneth his Disciples To beware of men because they would deliver them up to the Councills and they would scourge them in their Synagogues c. And 2 Thess 3. 2. Paul desires them to pray for him That he might be delivered from unreasonable and wicked men Better it is in some respects to be given up to the teeth of wild Beasts as Daniel and Ignatius were and as the antient custom was to deal with some Malefactors than to be given up into the power of wicked men For wild Beasts are less malicious and cruell in their kind than wicked men are Prov. 12. 10. The tender mercies of the Wicked are cruell Homo homini lupus Vse Vse See what cause for us to pray unto God if it be his will to keep from us this grievous affliction and tryall and not to bring it upon us not to give us up or to suffer us to be given up into the hands of wicked men to be abused or to be unjustly and cruelly dealt withall by them at least not to leave us absolutely to their will and pleasure but to curb and restrain their power and malice against us The more cause have we thus to pray at this time considering that our sins and the sins of this Land do justly deserve this heavy punishment and affliction to be delivered into the hands of wicked men our enemies and the enemies of God and of his Church and the Lord seemeth to threaten us at this time with this Judgment c. Observ 3 Observ 3. See what we may look for if we be Christ's true Disciples even to be thus dealt with as he was to suffer this which he suffered before us viz. To be betrayed and delivered up into the hands of our malicious and wicked enemies if God see it good thus to exercise us yea not onely so but to be betrayed and perfidiously dealt withall even by such as are near or dear unto us and do professe love and friendship to us If this were done to Christ our Head then may it be done to us his members yea much more to us and we may look for it The Disciple is not herein above his Master Luke 21. 16. Ye shall be betrayed both by Parents and Brethren and Kins-folks and Friends and some of you shall they cause to be put to Death And this was verified in sundry of the blessed Martyrs both of antient and latter times who were thus betrayed and delivered into the hands of their cruell and malicious Persecutors and that by their own Friends Kindred and near Acquaintance The like may be our case if the Lord see good thus to try us which therefore must move us before hand to prepare and arm our selves with faith patience and Christian courage to bear this grievous Tryall as we shall find it to be no doubt if ever it happen unto us as it hath done to Christ and to many of the Saints and Faithful that have lived before us Pray therefore unto the Lord to furnish us with such Graces whereby we may be inabled to bear this Tryall that we may not be dismayed by it in our Christian profession Observ 4 Observ 4. Here is also matter of comfort for Us and all the Faithful if at any time this do befall us that we be betrayed or delivered up into the hands of men yea of wicked men and our malicious enemies and that by such as profess outward friendship to us In this case let us remember the example of Christ himself our Head and Saviour not thinking much to be so perfidiously dealt withall in this kind as
spiritual good For if they should speak evil of such their own conscience must needs convince and stop their mouths besides that they should also by this means plainly accuse and condemn themselves as very unthankful against such persons by whom they had reaped so much good Therefore in these respects it is not an easie matter for any to reproach slander or speak evil of such by whose means they have been partakers of great good Not easie for a people to speak evil of their own Pastor and Minister or of any other by whose Ministery they have been converted or confirmed in grace by whom they have gained much spiritual instruction knowledg comfort c. Not easie for Subjects to speak evil of their Magistrates and Governours by means of whose Government they reap so great benefit Not easie for Children to speak evil of Parents Servants of their Masters c. For if they should both their own conscience and others that hear them must needs condemn them of unthankfulnesse Vse 1 Use 1. See then the unthankfulness and wickedness of such as having reaped great good and benefit by others yet are not ashamed to speak evil of them as of their Ministers Parents c. How unthankful and unnatural are these worse than some brute beasts who are mindful of benefits bestowed on them and will not easily be drawn to hurt such as have done them good The dogg will not bark against his Master that feedeth him ◠Yet some men that profess to be Christians stick not to open their mouths against such as have been and are instruments of the greatest good that may be to them even of saving their souls c. So some children stick not to speak evil of their own Parents from whom they have received their being and education Unnatural children condemned by light of Nature and much more by the Word of God So some Servants are so ungrateful as to speak evil of their Masters in whose service they have gotten much good c. Use 3 Use 2. If it be so hard for any to speak evil of those by whom they have received much good then it is much more hard to do evil unto such as have done us great good yet even such ungrateful persons are to be found now adayes c. Use 2 Vse 3. See what to do if we would keep others from speaking evil of us Labour to do them all the good we can Then they cannot lightly or easily speak evil of us or if they do they shall be convinced and condemned of their own consciences as unjust slanderers and most ungrateful persons against us Besides that the good we have done them shall be a testimony against them to convince and stop their mouths Now followeth the second reason alledged by our Saviour Why he would not have his Disciples forbid the party any more who cast out devils in Christ's Name viz. because he being no direct enemy to Christ was to be esteemed a friend and well-willer unto him and his doctrine which he proveth by this proverbial sentence Verse 40. He that is not against us is on our part He that is not against us That is Whosoever doth not shew himself to be a direct enemy to me and you and to that doctrine which we teach and profess He is on our part That is he is a friend and well-willer to us and our doctrine and is so to be esteemed as one that standeth for us Now this sentence is not to be understood generally and absolutely of all sorts of persons as if every one that doth not shew himself an open enemy unto Christ and the Gospel were therefore indeed and truth a friend unto the same but it is to be understood of such persons who do not onely not shew themselves direct enemies to Christ and the Gospel but do also some way or other shew themselves to be friends and favourers of the same though perhaps not so openly or manifestly as they should do These are to be accounted as friends to Christ and the Gospel Quest Quest How doth this sentence agree with that which our Saviour uttered at another time to the Pharisees blasphemously charging him to cast out devils by Belzebub He that is not with me is against me c. Matth. 12. 30. Answ Answ Well enough 1. If we distinguish of the persons of whom our Saviour speaketh there and here For there he speaketh of such as were in truth enemies of Christ as the Pharisees or such like and yet would make shew of being his friends or favourers at least sometimes But here he speaketh of such as are indeed friends and favourer◠of Christ and the Gospel and do some way or other shew and approve themselves so to be although perhaps as yet they are but weak and imperfect Christians and therefore not so forward as they should be in the publick or open profession of Christ and the Gospel 2. This sentence of our Saviour in this place is so far from contradicting that before uttered Matth. 12. that it doth rather necessarily follow from the same and so serveth to confirm it For if every one that i◠not with Christ be against him then on the contrary it must needs follow that every one who is not against Christ is with him So that by both Sentences our Saviour implyeth this that there is no mean or middle way between being a friend and being an enemy to him and the Gospel He that is not a friend is an enemy et contrà c. Observ 1 Observ 1. How good and gracious a Lord and Master Christ Jesus is toward us his servants in that he doth accept in good part of those duties and services which we perform unto him though they be joyned with much weakness and imperfection So here This party who by invocation of Christ's Name did cast out devils being one that made some kind of profession of Christ and of his doctrine as is most probable although he was not so zealous and forward in this profession as he should have been yet our Saviour did not for this cause reject him but accepted of that weak and imperfect profession which he made accounting him in the number of his disciples and of those that were friends to him and his doctrine c. So he accepted of Nicodemus his coming to him in the night-time Joh. 3. Though it was a great weakness and imperfection in him to make such a timorous profession of Christ being ashamed to come to him in the day-time yet our Saviour did not for this cause cast him off but graciously conferred with him and instructed him c. Vse Use Great comfort to true and sincere hearted Christians Though they feel many wants and imperfections in their obedience and services which they perform to Christ yet he will not reject them for the same but doth graciously and mercifully accept of their weak endeavours in his service so far forth as their hearts
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
they may even suck in Piety with their Mothers Milk Prov. 22. 6. Train up a Child in the way that he should go and when he is old he will not depart from it 2 Tim. 3. 15. Timothy learned the Scriptures from a Child Psal 58. 3. The wicked are said to be estranged and to go astray from God even from their Mothers Womb and as soon as they are born On the contrary we should labour to make our Children Religious and to bring them to Christ as soon as they are born so far as lyeth in us c. Much more then afterward when they come to more years and discretion c. Observ 2 Observ 2. It is probable that the Parents of these Children being of the common sort of people did not yet certainly know or believe Christ to be the Son of God or true God but onely were perswaded that he was some great Prophet and holy man of God who had power from God to work Miracles c. and therefore they thought his Prayers would be very effectual for their children which moved them to desire the same which may teach us that we should desire and crave the Prayers of such persons as are of eminent gifts and place in the Church both for our selves and for such as belong to us as our children friends c. especially in time of affliction and distress when they have most need of others Prayers as in bodily sickness c. Jam. 5. 16. The fervent Prayer of a Righteous man availeth much Use Use For reproof of such as shew so little desire of the Prayers of such as are eminent for their place or gifts no not of their own Pastors in time of sickness or in the sickness of their children not so much as sending to the Minister nor craving the help of his Prayers c. Now followeth the fact of the Disciples They Rebuked those that brought them Reproved them for bringing their young children to Christ to be touched by his hands and prayed for Quest Quest Why did the Disciples thus reprove them Answ Answ It is probable that the reason moving them hereunto was this That they thought it a thing unfit for Christ Jesus the Son of God their Lord and Master to be interrupted and troubled with such little children or Infants brought unto him especially at such time as he was imployed in the serious and weighty duties of Preaching and working Miracles for confirmation of his Doctrine It may be also they thought it some disparagement to the person of Christ and consequently to themselves also being his followers to be troubled with this small and leight matter as it seems they judged it of putting his hands upon young Infants and blessing them Now in this reproof the Disciples were very faulty and much to blame as appeareth by our Saviour's great displeasure conceived against them for it as also by his words thereupon uttered to them They might perhaps intend well herein but they did not go upon a good ground but upon a false and erronious supposition neither were they well advised but rash and inconsiderate in this action They might herein have a zeal of God as the Apostle sayes but not according to knowledg c. Observ 1 Observ 1. The best Christians are not wholly priviledged or exempted from errour either in Judgment or practice but are subject to errour in both So were Christ's Disciples here in this matter of reproving and hindring those that brought young Children to Christ and yet these Disciples were the best Christians then living upon earth So before we heard chap. 9. 38. they erred and offended in forbidding him that cast out Devills in Christ's name yea Peter himself one of the chief Apostles erred grosly before that time in taking upon him to blame or rebuke Christ himself for saying That he must suffer death c. chap. 8. 32. So as other times also both he and the rest discovered their errors both in their Judgment and Practice and that not onely before Christ's Ascension but even afterward when the Holy Ghost was sent upon them in a more full and plentifull measure yet still they were subject to errour both in Judgment and Practice and so did err accordingly sometimes Act. 10. 14. Peter did err in his Judgment touching the legall distinction of clean and unclean beasts and birds taken away by the death of Christ And Gal. 2. 11. he erred and was justly reproved by Paul for his dissimulation in conforming too much to the Jewish Ceremonies Here note that this is to be understood of the Apostles Judgment and Practice as they were private persons and in respect of their private carriage and conversation for otherwise as they were Apostles and in execution of the publick Office of Preaching the Gospell and in writing the Scriptures of the New Testament they neither could nor did err Now if this be true of the Apostles that they were not priviledged from errour c. much more of all other Christians though of never so excellent gifts or place in the Church Rom. 3. 4. Let God be true but every man a lyar And Jam. 3. 2. In manythings we offend all Use 1 Use 1. To condemn the pride of Antichrist the Pope of Rome who arrogateth this priviledg to himself to be free from errour at least from Judicial determining of an errour in his Consistory as he is Pope But this was the priviledg of the Apostles onely not to err in that office therefore not communicable to the Pope who is no Apostle nor any true successor of the Apostles in that Office though he falsly claim so to be Vse 2 Use 2. See by this that we are not to tye our selves absolutely to the examples of others in matters of Religion either for matter of opinion or matter of practice not to build our Faith or our Practice upon men seeing the best are subject to errour but upon the written Word of God which is the fountain of all Divine truth and free from all errour As for mens Opinions and Practices they are so far onely to be followed as they agree with the Word of God 1 Cor. 11. 1. Be ye followers of me as I also am of Christ Use 3 Use 3. This should teach men of the best knowledg and gifts in the Church not to trust too much to their own Judgment in matters of Religion nor to be too confident in their own Opinions but still to submit themselves to the tryall of the Word of God searching the Scriptures from time to time to find out the truth and to inform themselves better in all matters doubtfull and questionable remembring that the best are subject to errour even the Pastors and Ministers of the Church are to do this and much more such as are of meaner place and gifts c. Observ 2 Observ 2. Here we see that the common sort of people which came unto Christ and brought their Children to him were in
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
house Jan. 18. 1628. for my sake and the Gospels But he shall receive an hundred fold c. Observ 2 Observ 2. SUch as suffer loss for Christ's sake and the Gospels shall not only be rewarded of God in this life but even in the same or like kind in which they have sustained losse so far as the Lord shall see it good for them Having forsaken or lost worldly goods or friends or children c. they shall receive the same or the like again by way of recompence Abraham forsaking his own Countrey friends and Kindred upon the calling of God was recompenced again in the same or like kind afterward in this life for God gave him another Country as good and better than his own and other friends instead of those he left and forsook and he blessed him also with children and with a great estate of wealth Even Kings desired to make Leagues of friendship with him as may appear Gen. 14. Gen. 21. Job having lost his goods and children was recompenced again in this life in the very same kind as appeareth Job the last Chapter The Apostles having left and forsaken their own proper goods and friends were also recompenced in the same kind again for afterward they were so well provided for in respect of maintenance that they wanted nothing Luke 22. 35. and instead of their own houses to lodg and dwell in they had the houses of all the faithful open unto them to entertain them wheresoever they came To this purpose it is reported by Theodoret Eccles histor lib. 3. cap. 15. touching Valentinian that having for the profession of Christ lost the dignity and honour of being a Tribune or Captain of Souldiers under the Emperour Julian the Apostate he was afterward recompenced in the like kind that is to say with a greater dignity and honour even with the dignity of an Emperour Use Vse This again should encourage and move us with all readiness and chearfulness to forsake and part with such things as are dear to us in this world when God calls us to it for the profession of Christ and the Gospel seeing there is hope that we shall not only be rewarded in this life but even in the same or like kind if the Lord see it good Think of this that though God call us to part with our goods friends children c. for a time yet he can restore all to us again either in the same or in like kind for the houses or Lands we forsake he can give us other houses and Lands for our friends and children he can give us other friends and children c. And he will do it if he see it to be good for us Observ 3 Observ 3. An hundred fold c. In that he promiseth not only a reward in the same kind but much greater in value and worth than that which they have forsaken hence gather That such as forsake or part with any thing for Christ and the Gospel are so far from losing or being hindered thereby that they are great gainers by this means even in this life receiving such a recompence as is far better and more in value than all that they have forsaken Yea they are not only recompenced with more and better than they did forgo but sometimes with better in the same kind as we see in Job's example who had twice so much cattle and goods given him as before and in the Apostles who for one house of their own which they forsook had the use of many other houses where they came and in Valentinian whose loss of his Tribunes place was recompenced with the dignity and majesty of an Emperour as we heard before And although they be not recompenced with a reward better in the same kind than that which they have lost or forsaken yet at least with such as is better in some other kind For example if God do not give them a greater portion of worldly goods friends or children than they had before yet at least he gives them a greater portion of his Spirit and of the graces thereof as we have heard before which is far more in value than all that they have forsaken Use 1 Vse 1. To answer such as fear or doubt that if they should forgo the things of this world for Christ's sake c. it would be a hinderance to them in this world c. On the contrary here we see that such gain more than they lose Use 2 Vse 2. See again how ready we should be to forsake any thing for Christ knowing that it shall be no losse but great gain to us Therefore be glad of such an opportunity offered us whereby we may so much benefit and advantage our selves even in this world and be most ready and forward to do that by which we are sure to gain so much more than we lose even an hundred fold either in temporal blessings or in spiritual graces or in both Mark 10. 30. But he shall receive an hundred fold now in this time houses and brethren and sisters Janu. 25. 1628. and mothers and children and lands with persecutions c. IT followeth With persecutions That is with troubles raised against him by the enemies of Christ and of the Gospel as the words were before explained This is the Condition annexed here by our Saviour to the promise of temporal reward in this life which he maketh to such as fâ—rsake any thing for him and the Gospel Observ 1 Observ 1. That all temporal Promises of God touching blessings of this life are made with the condition of the Crosse annexed to them and are so to be understood that as God doth promise to bestow blessings and good things of this life upon his Saints and servants so far as shall be fit so also it is his Will that they shall be tryed and exercised in this life with many crosses and troubles This condition is here expressed by our Saviour and Psal 34. 9 10 c. compared with the 19. Verse And though it be not in all other places of Scripture expressed where we find promises of temporal blessings yet is it alwayes to be understood in such promises Hence it is that as in Scripture there are many such promises of temporal blessings of this life made unto the Saints of God so also there are many predictions of the Crosse and afflictions to be suffered by the Saints yea by all the true Saints and children of God as 2 Tim. 3. 12. All that will live godly c. Joh. 16. 33. In the world ye shall have tribulation c. and Act. 14. 22. We must through much tribulation enter c. and 1 Thess 3. 3. we are said to be appointed unto afflictions These predictions of the Crosse being compared with the promises of temporal blessings do shew how those promises are to be understood viz. not absolutely but with the condition of the Crosse annexed and that they are so to be received
of these words of the Disciples being astonished with admiration or wondring at Christ's alacrity and sorwardness in going before them to Jerusalem the place of his suffering but we may take both the words to be used by the Evangelist to signify one and the same thing viz. the great fear with which they were amazed or astonished at this time when they followed Christ in the way Quest Quest What was the cause of this fear in them Answ Answ Most likely that the cause was the great perill and danger which they conceived both their Master Christ and themselves also to be in by going up to Jerusalem For 1. They knew that our Saviour had most malicious enemies there which sought his life as may appear Joh. 11. 8. where they disswade him from going into Judaea and so to Jerusalem because the Jews had formerly sought to stone him there 2. They had before heard our Saviour foretell them of his suffering death at Jerusalem Matth. 16. 21. Now although they did not as yet thorowly conceive that prediction of Christ yet they did so far believe his words to be true that hereupon they began now to be stricken with great fear lest his life and their own too should be brought into great danger at Jerusalem whither they were now going At least they feared that some great troubles and distresses were like to come upon them in case that Christ their Master should be put to death as he had foretold them Observ 1 Observ 1. It is a natural Infirmity even in the Saints of God that they are apt to be too timerous and fearful of the cross and of outward troubles and dangers and especially when their lives are indangered Christ's Disciples conceiving now that great troubles and dangers were like to come upon them at Jerusalem whither they were going do begin to be astonished with fear notwithstanding that Christ was with them and did go before them in the way This shews how timerous and fearful even the Saints of God are of troubles and dangers like to come upon them So Matth. 8. 26. when they were in danger of drowning in the water being in the Ship with him in a great tempest they were stricken with great fear Joh. 21. 18. Our Saviour tells Peter that when he should be led forth to execution he should be unwilling to go and to suffer death which is to be understood of his natural will in regard of the infirmity of his flesh which should make him fearful and unwilling to suffer such a violent death as he should be put unto This fear caused all the Disciples to forsake Christ and to fly when he was apprehended Matth. 26. 56. and made Peter follow a far off This also was the cause of Peters denial of him afterward Matth. 26. 41. The Spirit is ready but the flesh is weak This natural weakness of the flesh in fearing outward troubles and dangers and especially death some of the Martyrs did feel at the first and for a time though afterward the Lord strengthened them to overcome it Vse 1 Use 1. See the cause and reason why even the Saints of God themselves as well as others do by nature abhor and shun afflictions and death and are very loath and unwilling to undergo and suffer them It is because they do naturally fear such troubles and dangers through the infirmity and weakness of their flesh and corrupt nature and this fear maketh them so much to shun that which they fear and to be so loath to suffer it Vse 2 Use 2. To comfort weak Christians at such time as they do feel in themselves such timerousness and fearfullness of suffering troubles and of going through dangers and death it self It is no otherwise with them then it hath bin and is with the best Saints of God so far forth as they are in part unregenerate and so have flesh as well as Spirit in them c. If Christ's Disciples having him with them yet were so fearfull c. Vse 3 Use 3. See what need for the best Christians to labour and strive against this natural weakness in themselves viz. this timerousness and fear of the cross and outward troubles and dangers and especially against fear of death c. What need to pray to God to strengthen them and to use all means to resist and overcome this naturall timerousnesse labouring for Faith in Gods mercy and protection the onely remedy c. Observ 2 Observ 2. Though they were amazed with fear yet for all that they follow Christ in the way to Jerusalem which shews that they did not give way to their timerousness but resisted it offering violence to themselves rather then they would forsake Christ or refuse to go with him to suffer which teacheth us that we are not to give way to our natural infirmity and timerousness in times of trouble and danger but we must labour so to resist and overcome it that it may not hinder us in obtaining Christ by following him and taking up our Cross Peter followed though it were far off when Christ was apprehended We must here deny our selves that we may take up our Cross and follow Christ as it is Matth. 16. We must câ—ucify our flesh and corrupt nature offering violence to our selves that we may obey and follow Christ in suffering the Cross and Afflictions yea death it self when we shall be called to it Thus did some of the Maâ—tyrs when feeling themselves fearful of death at first they did not give way to this timerousness but resisted it and laboured to overcome it by faith So must we in like case the rather because this is the difference between the fear of the wicked and the fear of Gods children in time of trouble and danger The wicked give way to their fear so as to be overcome of it but the Saints of God do not so but resist it by all means labouring by faith and prayer to vanquish it in themselves c. Mark 10. 32. And he took again the Twelve and began to tell them c. Mar. 15. 1628. NOw follow the persons to whom he foretold his Passion and Resurrection His twelve Disciples or Apostles together with the manner and circumstances of his foretelling these unto them 1. He took them apart as is more plainly expressed Matth. 20. 17. 2. He did this again notwithstanding that he had before foretold them these things in private as we heard before chap. 8. 31. and chap. 9. 31. yet now again the third time he doth take them aside to foretell them of the same things Quest 1 Of the first Quest 1. Why did he foretell these things to his Twelve Disciples or Apostles in private Answ Answ 1. Because they were his most familiar friends and nearest unto him and about him and therefore fittest to be made acquainted with such secrets and private matters as these were at this time Joh. 15. 15. I have called you friends for all things that I
or ad salutem Hence it is that we are so often in Scripture exhorted to diligence and constancy in this exercise as Ephes 6. 18. Pray alwayes with all Prayer and supplication in the Spirit c. Use 2 Use 2. This should also move us to desire and crave the faithfull Prayers of Gods servants for us seeing the Prayer of Faith is so effectual to prevail with God Paul doth often desire the Churches to pray for him yea to strive with God by Prayer for him Rom. 15. 30. Now if he had need of the Prayers of others much more We c. Now followeth the second effect or consequent And they call the blind man c. Some think this to be understood of the twelve Disciples or Apostles of Christ which were present that they onely did call the blind man and encourage him to go to Christ in hope of obtaining his sute but nothing hinders but that we may understand it also of the multitude or common-people which were now with Christ at least of some of them that although at first they went about to discourage the blind man in his sute yet now perceiving that our Saviour stood still and began to hearken to him and gave command that he should be called to him they change their minds and do presently call and encourage him to go to Christ c. Observ 1 Observ 1. Though the Lord do for a time suffer the Faith of his Saints and Servants to be tryed and exercised with great difficulties and discouragements which discourage them in the practice of Faith and in Prayer to God c. yet he will not alwayes suffer this but will in due time remove and take away those discouragements and in stead thereof send means of great comfort and incouragement to confirm and strengthen their Faith 1 Cor. 10. 13. God is Faithfull who will not suffer you to be tempted above that ye are able but will with the temptation make a way to escape c. yea the Lord can and will if he see it good turn and change those things which before were means of discouragement to them to become means of comfort and encouragement to them As here he so provided that those who at first did hinder and discourage this blind man by forbidding him to cry unto Christ for mercy should soon after comfort and encourage him to go to Christ c. Like Job's friends who at first discouraged him were afterward a comfort to him Job 42. 11. Use Use This must teach us not to be dismayed or to cast away our Faith and confidence in Gods mercy in time of tryal nor to faint in Prayer though we meet with never so great difficulties and discouragements but to persist and persevere still in the practice of Faith and Prayer to God knowing that he will at length and in due time remove all difficulties and discouragements which hinder our Faith and will send means of comfort to us to strengthen our faith so much the more by how much the more it hath bin for a time opposed Observ 2 Observ 2. Such as have bin a means to discourage and hinder others in good duties when they come to see their fault and offence in so doing ought to be so much the more carefull for time to come to encourage and further those in well-doing whom before they have hindered So here those who at first did forbid the blind man to cry unto our Saviour now they comfort and encourage him c. Paul having before his Conversion Persecuted the Church and so hindred men from believing and professing Christ afterward was the more zealous in Preaching Christ c. Now followeth the third consequent The ready obedience performed by the blind man to the command of Christ calling him unto him Casting away his Garment he rose c. He cast off his garment that it might not hinder him in making speed to Christ which shews his readiness and forwardness and what haste he made to Christ out of the earnest desire he had to obtain his sute that is to have his â—ight restored to him Observ 1 Observ 1. How ready and forward we should be in going to Christo for help and relief in our necessities and miseries whensoever he calls us to come unto him We ought most readily and willingly to go unto him by Faith and by Prayer for help and relief in all our necessities and that without delay even then when he calleth and requireth us to come unto him Thus did this blind man and thus ought we to do after his example Now Christ doth call us to come unto him at all times whensoever we are in distress or misery outward or inward of mind or body whensoever we stand in need of help and comfort from him but especially then when we are in greatest necessity or misery when our necessities and miseries do most of all press us then especially doth Christ Jesus the Son of God call us to come unto him for help comfort and deliverance So when we are inwardly distressed in Conscience feeling the burthen of our sins and Gods wrath Matth. 11. 28. Come unto me all ye that labour c. And I will give you rest c. So in outward troubles and necessities he calls us to come to him by Faith and Prayer for help and relief promising to give it us Matth. 7. 7. Ask and it shall be given you c. Therefore at all such times we are most readily to go unto him by Faith and Prayer for help and relief yea to make haste unto him as this blind man did with the feet of his body so we with the feet of our hearts and affections c. Use Use For reproof of such as are slack and negligent in going to Christ by Faith and Prayer for help and relief in their necessity Being in misery they use other means for help and comfort they seek to men they send for their friends or to the Physitian in sickness c. relying upon these means but have not hearts to go and seek to Christ at least they are not so ready and forward to do this as they should be they do not make such haste to God and unto Christ by Prayer as they should doing this in the first place but they delay and put off this most necessary duty of Prayer by which they should go to Christ for help relief and comfort in all necessities and miseries of Soul and body Though he graciously call and invite them to come unto him at all times and in all their wants c. yet they are slack and negligent in going and seeking to him delaying time and neglecting opportunities of seeking and finding help and comfort in their miseries c. Oh how great enemies are these unto themselves who being called by Christ the Son of God to come unto him for help in all necessities and troubles refuse to go unto him c. As he saith in another
appear with Christ and not any other of the Saints departed Answ Answ 1. Because these two were very eminent and famous among the Saints of God which lived in the times of the old Testament before Christ's coming in the Flesh and therefore the more fit to be present now as Witnesses of Christ's Glory 2. Moses being the Giver of the Law and Elias one of the most famous Prophets and one that was also a great Restorer of the Law being corrupted in his Time therefore these two now appeared with Christ thereby to testify and shew the mutuall consent and agreement between Christ and bâ—â—ween the Doctrine oâ— the Law and Prophets and that he was no enemy to the Law or Prophets as sâ—â—e falsly charged him to be 3. To shew that he was the main end and scope of the Law and Prophets and of the speciall Person eveâ— the true Messiah which was chiefly prefigured in the Law and foretold by the Propâ—et 4. To confute the Errour of those amongst the People who falsly supposed our Savâ—â—uâ— Christ to be Elias or one of the other antient famous Prophets risen again as we heard before Chap. 6. aâ—d Chap. 8. 5. These two while they lived on Earth having fasted 40 dayes did see the Gloâ—â— of God in Mounâ— Horeb and there spake with God also Therefore these now appeared with Christ in hiâ— Transfiguration aâ—ter he had also fasted 40 dayes c. Vide Jansen Harmon Observ 1 Observ 1. Here we are taught That Christ Jesus is the onely true Messiah or Anoinâ—â—d of God the only Saviour of the World who was typified or shadowed by Moses in the Law and foreâ—â—ld by the Prophets in the times of the old Testament Therefore Moses and Elias now came from Heave and â—ppeared in Glory with Christ in the Mount to testify this very thing The same is also taught us eâ—â—e-where in expresse places of the new Testament Joh. 1. 45. Philip tells Nathaniel We have found him oâ— whom Moses in the Law and in the Prophets did write Acts 10. 43. Peter saies To him give all the Prophetwitness that through his Name whosoever believeth in him shall receive remission of Sins And Rom. 3. 21. â—ur Justiâ—ication by Christ is said To be witnessed by the Law and the Prophets All the Sacifices of the Laâ—â— did typically foreshew this Jesus to be the Christ So did the Prophets in their Sermons and Writings by foreâ—elling those things which were to be fulfilled in him and by him as his Incarnation and Birth witâ— the particular time place and manner of it Also his Death and Sufferings c. his Glory that should follow See 1 Pet. 1. 11. Use Use To teach us to imbrace him as the onely Messiah seeking Salvation in and by him â—â—one Acts 4. 12. There is none other Name under Heaven given among Men whereby we must be saved To tâ—is end was the History of the Gospel written by the Evangelists to prove this Jesus to be the Messiah and â—o move us to believe in him for the obtaining of eternall Life Joh. 20. 31. These things are written that yeâ—â—ight believe that Jesus is the Christ the Son of God and that believing ye might have Life through his None Observ 2 Observ 2. In that the Disciples now being on the Mount in the time of Christ's Transfiguration which was a shadow and glimpse of the Life to come did enjoy not onely the company of Christ and sight of his Glory but also the company and sight of Moses and Elias being glorifyed Saints Hence we learn That in that heavenly Life to come the Saints of God shall not only have the company and society â—f Christ but also the society of all the glorifyed Saints yea of the best and most excellent of them such as Moses Elias c. This shall be one part of the happiness of that state of the Saints in Heaven Matth. 8. 11 Many shall come from East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Luke 16. Lazarus after Death was carryed into Abraham's bosom that is into Heaven there to live in most near society with Abraham and the rest of the Saints in Glory Therefore also Hebr. 12. 23. the Faithfull are said To be come or joyned to the Spirits of just men made perfect in Heaven because as they are joyned to them in this Life by faith and hope so shall they be much more nearly joyned to them after this Life by immediate sight and fellowship Hence also is that phrase of Speech used in the old Testament touching the Saints departing this Life They are said To be gathered unto their People that is to the rest of the Saints in Heaven So Abraham Gen. 25. 8. And Isaac Gen. 35. 29. Use 1 Use 1. Comfort to the Godly in this Life living amongst the profane and wicked whose company is tedious and grievous to them vexing their righteous Souls from day to day as the company of the Sodomites did the Soul of Lot This is no small Affliction to the Saints of God in this Life that they are forced to come in bad company yea to live amongst such as are profane and wicked who do nothing but vex and grieve them partly with their sins and wicked practises which they cannot but see and hear of and partly with those reproaches and others injuries and abuses which they offer unto them No small Affliction was it to the Prophet that Bryars and Thorns were with him and that he must dwell among Scorpions as the Lord tells him Ezek. 2. 6. And David cries out Psal 120. 5. Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar my Soul hath long dwelt with him that hateth peace But here is comfort for the Saints who are thus vexed grieved and molested in this Life with such bad company that after this Life they shall be freed from all such tedious companions and shall have better company to live with even the company of all the blessed and glorious Saints of God in Heaven the company of the holy Patriarchs Prophets Apostles Martyrs of Christ c. whose company shall be most delightfull and comfortable to them and not at all redious or troublesome though they live with them never so long even for ever yet shall they not grow weary of their society as here we are apt to be weary of the best company after long continuance together but the longer they shall live together the more shall they desire and delight to be together c. Use 2. This also affords comfort to the Faithfull at the time of their Death when they must part with all Earthly Friends and Acquaintance who have been near and dear unto them and whose company they have delighted in formerly when they must part with Husband Wife Children Kindred dearest Friends c. Then let them remember that they are going to better company to the blessed