As in Moses who was dishonoured by his own brother and sister Aaron and Miriam as appeareth Numb 12. 1 2. They spake against Moses and said Hath the Lord indeed spoken only by Moses c. So Jeremy was greatly dishonoured and abused by the Princes and People of the Jews his own Nation and Countrymen whereas on the other side he found speciall favour and kindness at the hands of Ebedmelech the Ethiopian being a stranger Jer. 38. 7. Daniel was more honoured by the Kings of Babylon and Persia then in his own Country 1 Thess 2. 15. the Apostle saith of the Jews That they killed their own Prophets And Paul had no greater enemies then the Jews his own Countrymen as appeareth in the History of the Acts and 2 Cor. 11. 24. 26. where he mentioneth in speciall manner the indignities and persecutions which he suffered at their hands Reas 1 Reasons of this Doctrine 1. Envy and emulation causeth men often to repine at the honour and preferment of such as are and have been familiarly known to them and perhaps also have been heretofore either their inferiours or equals Hence some are ready to speak thus of their Pastors Why should I respect him or be taught by him I knew him when he was thus and thus when he was young or poor c. Reas 2 Reas 2. Where Ministers do daily live and converse they cannot but through humane frailty discover some infirmities and so their infirmities being most known in such places hence it is that they are the more apt there to be despised Reas 3 Reas 3. The daily presence and commonness of a benefit is apt to breed a contempt and loathing of it as we see in the Israelites loathing Manna after it grew common and familiar to them So it is with Ministers of the Word where they are commonly and familiarly known there they are most apt to be contemned which is the cause that many are more affected to strange Preachers then to their own Pastor whom they hear ordinarily though perhaps the other be of meaner gifts than their own Teacher Use 1 Use 1. See by this the great corruption of our nature Nature causing us to contemn and loath those whom we ought in speciall manner to love and honour namely our own Pastors and Teachers set over us especially if they be our Countrymen or of Natural kindred or of ancient familiar acquaintance with us Such as these we are chiefly bound to honour and respect both because they are our Teachers and also because they are near to us in regard of Country Kindred or familiar acquaintance Therefore to contemn and dishonour such as these to whom we are tyed by a double bond to honour them this sheweth great corruption of Nature in us and that this our corrupt Nature is flat contrary to the Will of God provoking us to contemn and despise such whom the Lord would have us in singular manner to love and honour Let us bewail this corruption of our Nature and strive against it It is a great sin to contemn or vilifie any faithfull Minister of God greater to dishonour our own Pastors especially if they be near to us in regard of Country Kindred c. Take heed then we do not in these respects contemn our Teachers for which we are the more to love and honour them and their Ministery Take heed we do not the less esteem them because they have been born or brought up near us or amongst us or because they have been commonly and familiarly known to us or because they are of our kindred or perhaps of the same house and family with us Love and honour them not the less but the more for this Remember still they are our Pastors and Teachers set over us of God yea they are given us of God as a special gift Ephes 4. 11. Now we must not less esteem the gifts of God because they are common and familiar to us We esteem well of the light of the Sun though it be common and so we do of fire and water which are of daily use much more should we esteem and honour our faithful Pastors thoâgh they be common and familiarly known to us Use 2 Use 2. This is for the comfort of such faithful Ministers whose case this is who being called to live and execute their Ministery among their own Countrymen or Kindred are dishonoured or contemned by them that should most honour them Such also as are contemned by those of their own house or family may hence comfort themselves It is no news for the Prophets of God to be thus contemned in their own Countrey of their own kindred and in their own house but it hath ever been so for the most part Use 3 Use 3. Hence also we may gather That there is no cause why a faithfull Minister should greatly desire to live and exercise his Ministery in his own native Country and among his Kindred seeing it is most likely that in such a place he shall be most subject to contempt Therefore though he may live there if he be called so to do yet there is no cause why he should much desire and seek to live there if he be not called thither but rather to be thankful to God for providing better for him in calling him to live where he may be more free from contempt and so the more likely to do good by his Ministery Use 4 Use 4. Seeing a Minister is most apt to be contemned where he is most familiarly known this should teach Ministers to be wise in conversing with their people not making themselves common in every company nor too familiar with all sorts of persons lest this breed contempt of their persons and of their Ministery Facile contemnitur clericus qui ad prandium saepe vocatus non recusat Hieronym Epist. 2. ad Nepotian Though it is good for a Minister to be friendly and familiar with his People in due time and place and upon just occasion yet it is not safe for him to be common in all companies nor in leight and vain manner to converse with his People nor so as to discover and lay open his infirmities before them lest this lay him open to contempt See Tit. 2. 15. Doctr. 2 Doctr. 2. In that our Saviour saith A Prophet is not without honour but in his own Countrey c. thereby he secretly implyeth That every good Prophet should not be without honour either in his own Country or elsewhere neither among his Kindred nor among strangers From thence therefore we learn That honour and good respect is due unto Gods faithful Ministers wheresoever they live both from their own Country-men and kindred and family and from others also yea there is singular and special honour and reverence due to them 1 Thess 5. 13. Esteem them highly in love for their works sake Yea a double honour is due to such 1 Tim. 5. 17. Let the Elders that rule well be counted
the Apostles so did our Saviour Christ Mark 1. 38. So all Ministers of the word should content themselves to execute their Ministery in that place where God hath called them to execute it though the place be never so meââ Not but that it may be lawfull for a Minister in some case to remove fâom thâ place âhither he is first called as in the case of unhealthiness of the Place or in the want of necessary Maintenance c. although in these cases he must also look to this that he leave not the People whom he hath taken charge of unprovided or destitute of a sufficient Teacher to succeed him So much of the place where John Baptized Mark 1. 4. John did Baptize in the Wilderness and Preach the baptism of Repentance for the remission of Sins July 5. 1618. OF the first part of John Baptist his Ministry we have heard viz. His Baptizing Now followeth the cond part His Preaching Laid down partly in this Ver. and partly Ver. 7 8. In this Verse Consider 1. The Ministeriall Duty Preaching 2. VVhat he preached Baptism that is the Doctrine of Baptism 3. A Description of Baptism 1. By a title given to it called the Baptism of Repentance 2. By one end and use for which it serveth viz. for the remission of sins that is to signifie and seal to the party Baptized the remission of sins And Preached though Preaching be mentioned last yet it went before Baptism See Math. 3. Obser 1 That the first Ministery of the new Testament was a Preaching Ministery Math. 3. 1. John Baptist came Preaching c. and all other lawfull Ministers mentioned in the New Testament have bin Preachers of the word So all the Apostles so also those Evangelists that were assistants of the Apostles And thus it should be with all ordinary Ministers of the word now a daies they ought to be Preachers of the word able and willing to unfold the sense of Scripture and to apply it to the use of God's People Rom. 10. How shall they hear without a Preacher c. 2 Tim. 4. 2. Preach the Word c. But of this before Ver. 3. Where we heard that Ministers must be Voyces that is Preaching Voyces c. Obser 2 Ministers of the word ought not onely to administer the Sacraments but they must also unfold the Doctrine of the Sacraments to the People John did not onely Baptize but also Preach the Doctrine of Baptism So Paul 1 Cor. 11. teacheth the Corinthians the Doctrine of the other Sacrament of the Lord's Supper Reas Untill the People know and are acquainted in some measure with the Doctrine of the Sacraments they cannot receive or use them aright but must needs prophane and abuse these Holy Ordinances for no part of God's worship can be rightly performed so as to please God if it be performed ignorantly Quest VVhat are the particulars of that Doctrine of the Sacraments which Ministers should teach the People Answ Principally these 1. VVho is the Authour of the Sacraments viz. Christ Jesus 2. VVhat are the parts and matter of them viz. The outward signes and the spirituall matters represented by them 3. The outward form and manner of Administring of them viz. with such words and rites as Christ hath ordained in both Sacraments 4. The chief end for which they were ordained as Baptism for the ingrafting of us into Christ and for the sealing of our new Birth to us the Lord's Supper for the nourishing of us in Christ and for the strengthening of us in Grace 5. Lastly The right manner of receiving and using the Sacraments that we may reap Fruit by them Obser 3 In that John did both Baptize and Preach joyning these two parts of his publick Ministery together for he first Preached and then Baptized immediately after Preaching as may be probably gathered out of Mat. 3. and Luke 3. Hence we may observe That it is very fit and expedient that the preaching of the word should ordinarily accompany the Administration of Baptism I say ordinarily because it is not a matter of absolute necessity that the word should alwayes be Preached immediately before the Administring of Baptism for the Sacrament may be sufficiently Administred as touching the form and matter of it though the word be not solemnly preached immediately before it yet is it most fit and expedient that ordinarily and so often as it can be without necessary hinderance these two should go together the word Preached and the administring of Baptism 1. Our Saviour Christ joyneth Teaching and Baptizing together Math. 28. 19. Reas 2. John Baptist and the Apostles in their practise joyned them together as we see here and Act. 2. Act. 8. Act. 10. 3. There is a mutuall Relation between the Word and Baptism as between a Covenant and the Seals c. Use Admonition to Parents that they be careful to offer and present their Children unto Baptism at such times when the VVord is preached This is the fittest time for the administring and receiving of this Sacrament Object John Baptist and the Apostles baptized such as were of years and therefore could understand Preaching but now onely Infants are Baptized who understand not the VVord when it is taught therefore it seems not so needfull in these times to have the VVord preached immediately before Baptism Answ Though the Infant it self conceive not what is taught yet the rest of the Congregation are edified by it and in respect of them the Preaching of the VVord is fit and necessary But to proceed Hitherto of the Ministeriall Duty Preaching and of the Doctrine which John preached viz. The Doctrine of Baptism Now I come to the Description of Baptism by the title given to it called the Baptism of Repentance By Repentance understand that grace whereby a sinner doth truely convert and turn unto God from all sin The Prophets and Apostles call Repentance by the name of Conversion or turning to God Ezek. 18. Joel 2. Acts 3. 19. See also Jer. 31. 19. After I was turned I repented c. Now it is called the Baptism of Repentance for two Reasons chiefly 1. Because Repentance was required of those that were made partakers of this Sacrament 2. Because this Sacrament was an ãâã Sign and Seal serving to represent and seal to the party baptized the grace of Repentance or true Conversion Now according to this two-fold Reason of this Title given to Baptism we may gather two speciall Points of Instruction 1. Instruction That it is the Duty of all Persons baptized to repent of their sins and to turn from them unto God unfeignedly For the right conceiving of this know That persons Baptized are of two sorts 1. Such as are of years and discretion at the time of their Baptism as the most part of those were which John Baptist and the Apostles Baptized Now of such it is required that they do Repent and testifie their Repentance before they be baptized Therefore John Baptist first willeth
wrath and curse of God He deals with the Souls and Consciences of such as he did here with the body of this possessed young man He carries them headlong to the practice of sin and so doth cast their Souls into the fire of Hell even as he did violently throw the body of this party into the Fire and into the Water And as he did reââ and tear the body of this party with grievous pains causing him to fome and gnash his teeth c. So doth he rack and torment the Consciences of wicked men with inward gripings and terrours and makes their Consciences to fome and gnash within them as it were And as he did deprive this party of his bodily senses striking him both dumb and deaf So doth he bereave the wicked of their spiritual senses striking them with spirituall dumbness and deafness c. so as they can neither pray nor speak a word to God's Glory or Edification of others nor yet hear God speak unto them by his Word as they ought c. See then the wofull misery of all such as are thus spiritually possessed of Satan and under his Power in their Souls and Consciences which should move all such to labour for a true feeling of this their own lamentable condition and to use all means speedily to be delivered from this spirituall Power of Satan especially to come duly to the publike Ministery of the Word which is the ordinary means to cast down the holds of sin in them and to deliver them from the Power of Satan c. And it should also move us to pitty and pray for such If we should see one bodily possessed by the Devil and so tormented as this party was would not our bowels yearn Much more then c. See before chap. 5. 1 c. Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not March 4. 1626. HItherto of the first Argument or Motive used by the father of this possessed young man to move our Saviour to shew mercy on him taken from the lamentable misery in which he was Now follows the second Motive from the unability of the Disciples to cast the Devil out of him notwithstanding that he had sought unto them to do it I spake to thy Disciples The reason why he first sought to the Disciples was because Christ himself was at that time absent And they could not Hence it is probable That they did attempt the casting out of the Devil but could not do it c. The cause of this unability in the Disciples was partly their own Weakness of Faith Matth. 17. 20. and partly the Unbelief of the Father and of the Nation of Jews especially of the Scribes and Pharisees in the following Verse Observ 1 Observ 1. That although the Apostles of Christ had the extraordinary Gift and Power of working Miracles conferred on them by Christ for the sealing of their Doctrine as we heard before Chap. 6. 7. yet they could not exercise this Power at all times whensoever they would but then onely when it was expedient when it made for God's Glory and Edification of the People and when they were thereunto moved by special instinct Sometimes it was not expedient neither did it make for God's Glory that they should exercise the Power and Gift of Miracles and sometimes also they were hindred by their own Unbelief or by the Unbelief of others from working those Miracles which they attempted as at this time they were as appeareth Matth. 17. 20. and in this Chapter afterward Hence also we may gather by the way That this Gift of working Miracles was not any Power or Vertue inherent in their own Persons for then they mighâ have exercised it at all times when they would but it was the divine Power of God and of Christ himself which did work in them and by them as by Instruments So Peter professeth plainly Act. 3. 12. Why look ye on us as though by our own Power we had made this man to walk c. But ver 16. The Name of Christ had made this man strong c. See before Chap. 6. 7. Observ 2 Observ 2. In that the Disciples were hindred and disabled by their own Unbelief and Weakness of Faith that they could not at this time work this Miracle in casting the Devil out of the possessed party we learn that Unbelief or Weakness of Faith is a sin very hurtful and dangerous to the true Saints and Servants of God hindring and depriving them of most excellent priviledges and benefits which otherwise they might enjoy So here the Disciples by their Unbelief deprived themselves for a time of that rare and extraordinary gift of working Miracles utterly disabling themselves for the exercise thereof More particularly the Saints of God do by their Unbelief hinder and deprive themselves of two sorts of benefits or priviledges 1. Of inward and spiritual priviledges which concern the good of their Souls and the life to come as of the comfortable feeling of God's favour and of that measure of inward peace of Conscience and spirituall Joy which they might and should otherwise enjoy if they had more strength of Faith Hence it is that David sometimes felt so little inward peace and comfort and on the contrary so great inward trouble and discomfort within himself as he complaineth Psal 42. and Psal 77. The cause hereof was the Weakness of his Faith even as himself implyeth plainly Psal 77. 10. when he saith This is mine Infirmity Thus also it waâ with Jonah Chap. 2. ver 4 7. being in the Whale's Belly through Weakness of Faith his Soul fainted within him for a time and he thought himself to be cast out of God'â sight 2. The Saints of God by Unbelief do oftentimes deprive themselves of those outward and corporal benefits and priviledges which otherwise they might enjoy as of that measure and degree of outward peace and prosperity God's Protection and Blessing in things of this life which they might otherwise enâoy yea they may and do sometimes wholly deprive themselves of these or some of these Blessings through their own Unbelief Numb 20. 12. Moses and Aaron by their Unbelief deprived themselves of the great benefit of coming into the promised Land of Canaan to dwell in it And Isa 7. 9. the Lord threatens his People the Jews that if they would not believe his Word and Promise given for their deliverance from their enemies they should not be established that is they should not enjoy the benefir of outward security and safety from those enemies but should be deprived of the same See also Joh. 11. 40. Exemplum Marthae Observ 3 Observ 3. In that the Father of this possessed young man having first brought his Son to the Disciples to be dispossessed and they not being able to help him yet did not forthwith despair of help nor yet give over the use of further means but hereupon made sute unto Christ
Martyrdom being strangled by some Heathen Marriners with a Cable-Rope and dragg'd about the City of Alexandria and then burnt to Ashes Which Story if it be true confutes the Popish Relation of Baronius and others who write that his Bones were stollen out of the Church at Alexandria by some Venetian Merchants in the Year of our Lord 820. and those ãâã ãâã ãâã ãâã ãâã or Bone-Reliques being before it seems miraculously educed out of their Ashes were laid up with great Veneration in that famous Structure dedicated to St. Mark at Venice But leaving our holy Author's Dust in the secret Chambers of God's omnipotent preserving Power I come in a few words to speak to the Gospel it self and treat a little of the Language wherein the Time of it's Exaration and the Scope of the Book And then I shall descend to the Commentary of this our reverend and grave Author upon it Some have thought it was written in Latine But the general Testimony of Antiquity doth contradict it Hierom in his Preface to the Four Evangelists dedicated to Pope Damasus faith expresly Graecum esse non dubium That without doubt all but Matthew were written originally in Greek With him also agrees the learned Bishop of Hippo in his first Book and second Chapter of the Consent of the Evangelists Horum sane quatuor solus Matthaeus Hebraeo scripsisse perhibetur Eloquio Caeteri Graece that all the rest but Matthew wrote in Greek Wherefore Bellarmin in his Tract of Ecclesiastical Writers concludes from these Fathers ingeniously That the Latine Copies of Mark are but Translations out of the Greek As for the Time of its Writing the ãâã ãâã ãâã ãâã ãâã set out by Scaliger and taken to be the Alexandrian Chronicle is the most proper Book from which we should deduce the time if it were there mentioned But all which that Digest of Years expresseth is that Mark came to preach the Gospel at Alexandria when Claudius Caesar and Kersianus were Consuls To let pass the mistake for Cajus Caligula and L. Apronianus Caesianus who were Consuls in the Year of Christ 38. It is now generally received that he wrote this Gospel before he went to Alexandria and then it must be within a few Years after our Lord's Death But I rather adhere to Eusebius in the second part of his Chronicle disertly setting down the 44th Year of Christ for his coming to that City to preach the Gospel which he had before newly received from Peter's Knowledg and Acquaintance with our Lord's Works and Miracles So that possibly about a Year before or more for we have no certain Foundation for the time was this Gospel penned The Scope of it as of all the Four is to evince the Humanity of our Lord That he was the Messiah prophesied of in the Holy Scriptures That he was the Son of God That he dyed a meritorious Death for his People the Elect of God with many other things too long to be here mentioned in this Praefatory piece but copiously and excellently handled in the ensuing Commentary The Author whereof was born in the famous County of Kent in the Lath of Scray in the Hundred of Selbrittenden in the Parish of Sandhurst near to Newenden where once stood a notable Town of the Britains called Anderida and fortified by the Romans as we find mentioned in the Notices of the Western Empire and garrisoned by a Band of Roman Souldiers called Abulci from whence possibly Apuldore a Neighbour-Market fetcht its Original Name His Parents were Godly and of untainted Reputation who though not of the highest rank yet neither were of the lowest of the People He went to the University of Cambridg as near as I can remember about the sixteenth Year of his Age and was admitted into Trinity-Colledg under the Name and Tuition of that most learned pious and justly renowned Servant of God Mr. Simon Aldrich who preached over the Epistle to the Hebrews and expounded the Ceremonial Law of Moses in a most heavenly and Evangelical manner A Tract which is yet extant in Manu-script and would doubtless prove of most eminent Service to the Church were it delivered from perishing by the Press But to proceed Our present Author was after some Proof of his learned abilities and diligence in study elected Schollar of that ample Foundation and continued in his Scholastical employments till after he had proceeded Master in Arts. The Entrance upon the high and honourable Function of the Ministry he undertook if I call to mind aright about the 24th Year of his Age being then placed in the Rectory of Bread not far West from Winchelsey in the County of Sussex where he spent the whole Remainder of his life being Pastor of that People 44 years In that place through the Lord 's gracious Blessing upon his Ministry he was notably Instrumental in the effecting of a very great Change upon the hearts and lives of the Inhabitants For whereas at the Initiation of his Work amongst them the People for the generality were very ignorant and profane he was a means under God not only to bring them to Civility and Knowledg but many of them also to an eminent pitch in Grace and Godliness It pleased the Lord to exercise this his Servant with sundry tryals and afflictions during his residence among them but none of them took him off from doing the Work of his great Lord and Master So intensely studious was he that having withdrawn himself as much as possibly he could from the Affairs and entangling Occasions of this World he conversed much with dead men in his Study delighting much in that learned Prison from whence his Soul was oft upon the Wing towards Heaven A man he was of great Reading and so constant and diligent in the Work of the Ministry that besides what of his Labours is visible in this Soul-fructifying Comment he preached over divers of the Psalms of David The whole 53d Chapter of Isaiah The Prophecy of Zephany The Epistle to the Ephesians The first Epistle to the Thessalonians The Epistle of James The Epistle of Jude entirely and compleatly Together with Sermons upon the Creed Lord's Prayer Decalogue and Sacraments The Disease which made its Preparative Assault upon him was an Arthritical Distemper in one of his Shoulders the pain whereof encreasing more and more upon him at length reduced him to a fatal Consumption of which he dyed in the 68th Year of his Age. His departure when once Death drew near was speedy and peaceable This Work as I understand at his first entrance upon it was designed for the Publick and prepared for the Press in his life-time But the Providence of God not seeing good that he should out-live the Emission of it therefore for the benefit of the Church some Schollars and Holy Men having viewed it judged it fit for a more general Service Upon whose Account and of divers other eminent Persons Heads of Houses and Doctors in Divinity together with several
Christ Jesus the Messiah Quest 1 How long before Christ did John Baptist go Answ But a little time for he was come but sixth Months before him or not so much as may be gathered out of Luke Chap. 1. Ver. 26. Quest 2 Why was John Baptist sent before Christ Answ To shew the Dignity and Excellency of Christ's person therefore he came before him as a servant to procure honour and respect to his Master and that by making preparation against his coming who was soon after to follow him as is shewed in the next words of the Text. Which shall prepare thy way before thee This is a speech ãâã from the custom of Princes who when they remove or go to any place ãâ¦ã before them to take up Lodging for them and to provide all things ãâã for their entertainment when they shall come to the place appointed as also to take order for the removall of the hinderances of their way and passage to that place So the meaning is that Christ being to come into the World John Baptist should come before him and by his Ministery prepare the way for Christ that is make ready the hearts of the People to receive and embrace Christ and to give him entertainment at his coming Quest 3 How was John to prepare the People to receive Christ Answ 1. By foretelling them that Christ was to come immediately after him as we see he doth Ver. 7. and Mat. 3. 2. The Kingdom of Heaven is at hand that is the Messiah c. 2. By preaching the doctrine of Christ touching his Person and Offices as we see he did Mat. 3. 11 12. He that cometh after me is mightier then I c. He will baptize you with the Holy Ghost and with Fire who hath his fann in his hand and will thorowly purge his floor c. 3. By Preaching the doctrine of Faith in Christ stirring up the People to believe in him as being the true Messiah That John Preached Faith in Christ it is plainly affirmed by Paul Acts 19. 4. John verily baptized with the baptism of Repentance saying to the People that they should believe in him which should come after him that is in Christ Jesus 4. By Preaching Repentance exhorting them to turn unto God from their sins that so they might be fit to receive Christ So Mat. 3. 2. Repent for the Kingdom of God is at hand 5. Lastly By administring the new Sacrament of Baptism in the name of Christ the effect and substance of which Sacrament was Christ Thus we see how John was to prepare the way for Christ And thus far in way of opening the sense of the words Now to the Instructions Obser Behold I send my Messenger In that John Baptist is said to be sent of God as his Messenger Hence we may observe the Dignity and Authority of all Faithfull Ministers of God they are his Messengers sent by himself to do his Errand and Message to his People Job 33. 23. If there be a Messenger with him an Interpreter one among a thousand c. Mal. 2. 7. The Priests lips should keep knowledge c. for he is the Messenger of the Lord of Hosts Therefore also they are said to be Embassadours of Christ 2 Cor. 5. 20. and Eph. 6. 20. because they are sent of Christ and have their Calling and Authority from Him alone Now there is a twofold sending of God whereby he doth call and appoint Ministers to this Office The first is extraordinary when God doth immediately by Himself call and appoint men to the Function of the Ministery Thus the Prophets in the old Testament were called by God immediately and thus the Apostles in the new Testament were called and sent by Christ immediately So Paul saith of himself Gal. 1. 1. That he was not called of Man nor by Man but by Jesus Christ and God the Father c. Thus also John Baptist was called and sent of God extraordinarily So understand that place John 1. 6. See also Luke 3. 2. The second kind of calling or sending of Ministers is ordinary when God useth the ministery of Man in calling any to the Office of a Pastor or Teacher in the Church And thus all ordinary Pastors and Ministers now dayes are sent and called of God by means of Men that is by such as have Authority in the Church to Call and Ordain fit Persons for this Office Now it is true of all sorts of lawfull Ministers whether ordinarily or extraordinarily called that their calling and sending is from God and His Messengers they are having Authority from him to carry his Message to his People Vse 1 This must teach all Ministers their Duty That seeing they are the Lord's Messengers sent of his ambassage therefore to be carefull to deliver nothing to the People in Preaching but the Message given them in charge the pure word of God not their own devices nor humane traditions as Popish Fryars use to do in their Sermons The faithfull Ambassadour will speak nothing but what his Prince hath given him in Commission and this is a part of the faithfullness of God's Ambassadours and Messengers to speak nothing in his name to the People but what God himself hath in his word appointed them 1 Pet. 4. 11. If any man speak let him speak as the words of God Balaam himself professeth that he would speak nothing but what God put into his mouth how much lesse should Gods faithfull Ministers It is the property of false Prophets to speak the Vision of their own heart c. Jer. 23. 16. We must not be like them in this Vse 2 Seeing all faithfull Ministers lawfully called to that Office have their Authority and Calling from God are Messengers which himself sendeth Hence it follows that the People ought to receive and entertain such Ministers and the Word of God which they Preach with all reverence and due respect remembring that the Minister is the Messenger of God and the Doctrine which he teacheth is the Message of God Take heed then of despising the person of a faithfull Minister and much more of contemning or disobeying his Doctrine seeing he speaks to thee not in his own name but in the name of God who sends him Remember that of Paul 1 Thes 4. 8. He that despiseth these things despiseth not Man but God The contempt of the Ambassadour or his Ambassage is the contempt of the Prince that sends him and so also The contempt of a lawfull and faithfull Minister or of the Doctrine which he teacheth is a contempt of God himself So much of the calling and sending of John Baptist Now followeth the Office unto which he was appointed which is two-fold 1. To go before the face of Christ 2. To prepare the way of Christ before him Obser 1 Before thy face In that John Baptist is sent before the face and presence of Christ to make ready the way against his coming that is by his Ministery to prepare the People's hearts
more to thirst after Christ c. and so are fitted to embrace Christ and to give him entertainment in our hearts by faith then have we been profitable hearers of the Word Not otherwise Use 4 See also here to what end we should chiefly come to the hearing of the Word that by means of it we may be more and more prepared to embrace Christ and to receive him into our hearts for this end chiefly should we come to hear the Word and not for sinister ends as for Custome Fashion Fear of Hate c. Mark 1. 3. The Voyce of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight June 21. 1618. HAving spoken of the first ãâ¦ã out of the Prophet Malachy for confirmation of John Baptist's Calling Now we come to the second Testimony alledged out of the Prophet Esay to the same purpose In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ to prepare his way Now in this Testimony of Esay is set down the manner how or means by which he should prepare the way of Christ and that is by Crying in the Wilderness c. that is by preaching with great zeal and earnestness unto the people exhorting them to prepare themselves to the embracing of Christ Jesus the true Messiah In the words consider 4 particulars 1. The Title given to John Baptist called a Voyce 2. The quality or kind of this Voyce a crying Voyce 3. The place where he was to cry in the Wildenness 4. The sum and substance of that which he cryed Prepare ye the way of the Lord c. The Voyce This is spoken by the Prophet Esay touching John Baptist as we read Esa 40. 3. for so that place is expounded by John Baptist himself Math. 3. 3. and Joh. 1. 23. Now John is said to be a Voyce in respect of the execution of his ministerial Office which was to speak and sound forth the Doctrine of the Gospel touching Christ and touching Salvation by him See Exod. 4. 16. Of one crying or a crying Voice for these are all one according to the Hebrew manner of speaking Now by this Crying of John the Prophet implyeth two things especially touching the manner of his Preaching 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ for we do not use to cry out aloud or to lift up our Voice but when we earnestly speak or utter any thing 2. This word crying implyeth his great liberty and boldness in preaching the Word for the lifting up of the Voice in speech argueth boldness and courage in the Speaker as on the contrary the depressing of the Voice sheweth timorousness In the Wilderness What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel we shall hear God willing upon the next Verse Prepare ye the way of the Lord c. The meaning of these words shall be opened when we come unto them afterward Obser The Voice c. From this Title given to John Baptist we may learn How all Ministers of the Word should be qualified for that Office They must be Voices that is such as are able fit and willing to speak and to sound forth the Doctrine of the Word of God unto the People Hence they are called Preachers or Criers aâ the word ãâã ãâã ãâã ãâã ãâã doth properly signify 2 Pet. 2. 5. Noah a Preacher of Righteousness And 1. Tim. 2. 7. Paul a Preacher and an Apostle Hence also Ministers are called Interpreters Job 33. 23. and Embassadours 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will and to deliver his message to his People Neither do I mean onely that they must have a natural Voice sufficient to speak or utter words but a Minister must have the Voice and Tongue of the learned as the Prophet speaks that is he must be able by preaching to unfold the sense of the Word of God and apply it to the use and edifying of the hearers Malach. 2. 7. The Priests lips should keep Knowledge c. He must not onely carry Knowledge in his mind and understanding but he must be able and willing to utter it with his lips and so to convey it to others Use 1 See then how unfit it is that any should bear the name or fill up the room of a Minister in the Church who is either not able or not willing to preach the Word and to sound forth the Truth of God to his People as John Baptist did Shall we think a bare Reader to be a fit man to bear the Office of a Minister No he must be the Voice of a learned Crier or Preacher of God's Word for so was John the Baptist How doth the Prophet Esay tax such unlearned and unsufficient watchmen calling them dumb Doggs that cannot bark c. Esa 56. 10. We are to desire of God in our Prayers to remove all such tongue-tyed Ministers out of the Church and to place such in their rooms who may be able and willing with the voice and tongue of the learned to speak to the People in the Name of God Use 2 If Ministers of the Word ought to be Voices as John Baptist was that is able and willing to unfold and apply the Word by Preaching Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word whââsoever we sound it forth unto you Let him that hath an ear hear Invain is it for us to have a voice and tongue to speak and publish the Word to you if you will not afford us your diligent and attentive ears to hearken to that is spoken As we must preach the Word in season and out of season c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions Jam. 1. Eccles 5. 1. Be ready to hear c. So much of the Title given to John in that he is said to be a Voice Now followeth the quality or kind of this Voice A crying Voice or the Voice of one crying By which 2. things are implyed as we heard touching the manner of John's Preaching 1. The zeal and earnestness which he used in it 2. The liberty and boldness which he shewed Hence then observe 2. Points of Instruction for Ministers touching the manner of their Teaching 1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word 2 Tim. 4. 2. Be instant in season c. reprove rebuke exhort with all Long-suffering and Doctrine So Esa 58. 1. Cry aloud spare not lift up thy Voice like a trumpet and shew my People their transgressions c. So Hos 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly but with zeal and fervency of spirit
Luke 4. 16. His custom was to go into the Synagogues on the Sabbath dayes So Matth. 5. 1. When he saw a multitude assembled he took occasion to preach to them in the Mount And John 7. 37. in the last and great day of the Feast of Tabernacles he stood and cryed saying If any thirst c. Because there was then a great concourse of People he took occasion to teach them The like wisdom should be in all Ministers of the Word to take the fittest occasions to do good by their Ministery and that both by their publick teaching and also by their private admonitions and exhortations and by comforting the distressed 2 Tim. 4. 2. Preach the Word be instant in Season and out of Season c. not that the Word is at any time out of Season but it seems to be spoken according to the opinion of carnal Men who think it sometimes out of Season but the Apostle's meaning is that Timothy should take all opportunities to preach the Word yea though it be at such times when carnal men think it unseasonable See Acts 20. 20. the example of Paul Now among all other opportunities of time and place Ministers should be especially careful to take the opportunity of the Sabbath day then and there to dispense the Word and Sacraments to their People They are to take occasion of so doing by their Ministery at other times but chiefly on the Lord's Sabbaths when his People are assembled for his publick Worship So did our Saviour here See also for this Luke 12. 42. and Prov. 25. 11. Use Vse To teach the People to be wise also in observing and taking all opportunities of time and place to receive good from their Pastors and Ministers So this People of Capernaum took occasion now offered to hear our Saviour Christ If Ministers must watch Opportunities to do good to their People by publick Teaching by private Instruction Admonition Consolation c. then the Peoples Duty is not to omit any good occasion offred of profiting by the Ministry of their Pastors Act. 10. 33. Cornelius with his Kinsmen and Friends took the opportunity to hear Peter's Sermon So Act. 13. 44. When Paul and Barnabas were to preach almost the whole City of Antioch came together on the Sabbath to hear the Word of God so careful were they to take the Opportunity Observ 2 Observ 2. In that our Saviour taught on the Sabbath we may gather That Preaching and Hearing of the Word is one principal part of the publick service of God to be performed on the Sabbath Thus it was upon the Jews Sabbath as may appear 2 King 4. 23. and Act. 15. 21. Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day The meaning is that the books of Moses were read on the Sabbath dayes and being read they were also interpreted and applied to the People by Preaching So Act. 13. 15. After the reading of the Law and the Prophets the Rulers of the Synagogue sent unto the Apostles saying If ye have any Word of Exhortation for the People say on And hence is it that our Saviour himself usually preached on the Sabbath dayes to the People as we see Luke 4. 16. c. So afterward when the Sabbath day was changed to the first day of the week which is our Christian Sabbath or Lord's Day the Apostles used to preach the Word on this day as is plain by Paul's practise Act. 20. And this custom of Preaching and Hearing the Word on the Lord's Day continued in the Primitive Church that followed next after the Apostles times as Justin Martyr who lived near unto those times testifieth In Apologia majori Use Vse See then that the Sabbath day is not rightly sanctified if the Word be not ordinarily preached and heard on that day It is one principal exercise wherein the Lord's day is to be spent which must move all Ministers on the one side not to omit this duty on the Sabbath nor to let this day pass without some publick Instruction given to the People and on the other side it must stir up the People diligently to repair to the Hearing of the Word on the Lord's day not contenting themselves to spend the day without hearing the Word in publick unless unavoidable necessity hinder If therefore they cannot have the Word preached in the places where they live they should seek further to those places where it is preached See Amos 8. 12. Straightway he entred c. Observ Good duties ought to be readily and cheerfully performed and this readiness must be shewed by speedy performance without delayes See for this Point Joh. 4. 34. 1 Pet. 5. 2. Jam. 1. 19. Rom. 12. 8. Psal 110. 3. Psal 119. 60. Use Reproveth such as must be haled to good duties c. Use It followeth Ver. 22. And they were astonyed c. Here is set down the effect which our Saviour's preaching wrought in the Hearers they were astonied at it that is stricken with fear and amazement for so the word in the Original signifieth which shews that they were exceedingly affected and moved with his Preaching in regard of the excellent and powerful manner of it whereof we shall hear afterward Observ 1 Observ 1. Here we see that although our Saviour lived in a low and mean estate on earth yet even in that state of his Humilitation he was a Person of wonderful Power and Majesty able with the words of his mouth and by his Doctrine to strike his Hearers with fear and amazement Hence is that speech of the Officers that were sent to take Him and yet had no power to do it Joh. 7. 46. Never man spake as this man And another time when a Band of men came to apprehend Him as soon as He did but tell them I am He they went backward and fell to the ground Joh. 18. 6. Therefore Luke 24. 19. He is said to have been mighty in word and deed Vse Vse How much greater Power and Majesty shall Christ shew forth at his second coming in Glory when he shall come in the Clouds accompained with thousands of Angels If his Voice were so powerful on earth when he was in so low and mean estate how fearful shall that Voice and Sentence be which at the last day he shall pass against the Reprobate Even so terrible shall it be that they shall call to the mountains to fall on them and to cover them from the wrath of Christ Let this consideration move us now to be obedient to the Voice of Christ in the Ministry of his Word least we be compelled hereafter to be subject to that terrible Voice of his Go ye cursed into everlasting fire Observ 2 Observ 2. In that they were astonied this argueth some fear and reverence wrought in them toward our Saviour Christ and his Doctrine that they were much affected with it for the time and yet it doth not prove that they
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c ãâã the People may see and acknowledge these graces of God in them as 1 Cor. 14. ââ Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
withstand him See Luke 11. 26. and Mark 9. 20. Revel 12. 13. It is said That after that Christ had fought against the Devil and cast him down from Heaven to Earth he had great wrath and this wrath he shewed immediately in persecuting the Woman which had brought forth the Man-child that is the Church Acts 16. 19. When Paul had cast out the evil Spirit of divination out of a Damsel that was possessed It is said that the Masters of that Damsel seeing the hope of their gain which they had gotten by her divining to be gone they presently began to persecute Paul and Silas drawing them before the Rulers c. Now it is likely that the Devil set them a-work to do this to shew his malice against Paul for casting him out Use 1 Use 1. See the reason why the Devil stirs up so many ememies and troubles against such as oppose themselves against sin and against the corruptions and abuses that raign in the places where they live it is because in setting themselves against sin they set themselves against Satan's Kingdom No marvel therefore if he stir against them with all his might and malice This is that which makes him so much to stir against the Faithful Ministers of the Word as oftentimes he doth because he sees that by their Preaching they beat down sin and weaken his Kingdom The powerful Preaching of the Word makes Satan fall from Heaven like lightning Therefore the Devil shews such malice against the faithful Preachers of it Acts 19. When Paul Preached against the Idolatry of the Ephesians what troubles did the Devil stir up against him So he rageth against other faithfull Ministers but they must not be discouraged but go on in their Callings constantly c. So also the Devil rageth against Religious and Zealous Magistrates Vse 2 Vse 2. See what they must look for that will set themselves against Satan and his Kingdom as every good Christian must do for at our first entrance into Christianity we bid battle to him so many as truly professe Christ and resolve to oppose Satan and his Kingdom they must look to be much assaulted and molested by him he will shew the uttermost of his malice against them Vse 3 Vse 3. This shews the folly and ignorance of such who think their Case is good because they feel no such assaults of Satan as some others complain of they are not as they say troubled with him but this is no good signe If Satan trouble thee not at all nor rage against thee it argues that thou lettest him alone and dost not resist him but sufferest him to hold his Kingdom in thee peaceably If thou dist fight against him he would be sure to rage and stir against thee See Luke 11. 21. Mark 1. 27 28. And they were all amazed insomuch that they questioned among themselves saying What thing is Jan. 10. 1618. this What new Doctrine is this For with Authority commandeth he even the unclean Spirits and they do obey him And immediately his Fame spread abroad c. IN these two Verses are laid down the consequents which followed upon this Miracle wrought by our Saviour in casting out the unclean Spirit The consequents are two especially 1. Astonishment and wonder in the People which is set forth by an effect of it in that it caused them to question and reason one ãâ¦ã about this Miraculous Fact and about the Doctrine of our Saviour They were all amazed insomuch that they questioneâ c. The second consequent is the great Fame which was spread abroad ãâ¦ã Christ upon the working of this Miracle Ver. 28. Immediately his Fame spread c. Amazed Or astonished with fear and wonder They questioned Or conferred and reasoned among themselves debating the matter to and fro by Reasons alledged on both sides What is this thing Or How great a Miracle is this which we see done What new Doctrine is this What rare and excellent Doctrine is this which is Preached by this Man and which is confirmed by such Divine Miracles as this is of casting out Devils with such Power and Authority Thus the Word New in Scripture is often used to signifie that which is rare and excellent Psal 33. 3. Sing to the Lord a new song that is an excellent song Therefore the People here do not call this Doctrine new to vilifie or disgrace it as if it were false or to be suspected because of the Novelty or strangenesse of it as Acts 17. 19. But rather to note out the excellency of it in that it was ratified with such Miracles which were so rare and admirable Note that in reasoning about this Miracle of Christ they take occasion to speak of the excellency of his Doctrine because by the Miracle the Doctrine was manifested and confirmed to be Divine and Excellent His Fame spread abroad through all the Regionround about Galilee The Fame and Credit of this Miracle and of Christ's Person and Doctrine was spread abroad not onely in all Galilee but in all the Country adjoyning to it round about Now this spreading of his fame came to pass by God's special providence that by this meanes the greater number might be converted and become believers in him Observ 1 Observ 1. It is said The People were all amazed c. yet is it not likely that they were all converted or became believers in Christ at the sight of this Miracle for then the Evangelist would not have concealed it Hence then we may gather this that although it be a good thing in it self to be moved with fear and wonder at the great and extraordinary works of God yet it is not alwayes a sign of a true Convert or Believer It is possible for the wicked and unbelievers to be astonished at the sight of the Miraculous works of God and yet not to make any good use of them nor to be reformed any thing the better for them in their hearts and lives Mark 5. 15. When one that had bin possessed with a Legion of Devils was cured the People were afraid and yet Ver. 17. they pray Christ to depart out of their Coasts which shews that they were far from believing in Christ or being converted though they were astonished at the Miracle So Matth. 13. 54. Those of Nazareth were astonished at the Doctrine and Miracles of Christ and yet were offended in him and did not believe in him Ver. 57. 58. Act. 8. 13. Simon Magus wondered at the great Miracles wrought by Philip in Samaria yet was never the better for them So Nebuchadnezzar Dan. 3. 24. Vse Vse Think it not enough to be affected much with a kind of reverence and wonder at the great and extraordinary Works of God which we read or hear of or which we see with our eyes to be wrought in our Times but labour so to be moved with them as to make a holy and right use of them in our hearts and lives When we see or hear of
Ministeriall Function in that he brake his rest so timely in the Morning that he might by private prayer prepare himself to Preaching that day Into a solitary Place It is like it was some private place a-part from the City of Capernaum whither our Saviour went so early Quest Quest Why went He to so private a Place Answ 1 Answ 1. Some think to prevent the suspition of Vain-glory lest it should be thought that he sought the applause of the People because they had flocked to him in such sort as we heard the Evening before 2. But I take it the principall Reason was that being alone he might be more free from outward disturbances and distractions which might any way hinder him in the exercise of Prayer And there prayed This private prayer he used as a preparative to his publick Teaching and working Miracles that day Now although it be not expressed what was the matter of his prayer at this Time yet it is most likely that in it First He gave thanks to his Father for the Fruit that had come of his Doctrine hitherto as also for the great Blessings which God had bestowed on the People by His means in that he had helped and cured so many that were diseased and possessed with Devil Secondly That he further craved of his Father a Blessing for time to come upon his Doctrine and ãâã that they might have good successe and be effectuall and profitable to those that should hear and see the same So ãâ¦ã the Words and for the clearing of the sense Now to gather such Instructions as may arise from this Verse Observ 1 Observ 1. Our Saviour was carefull to use the best outward helps and furtherances to Prayer as the opportunity of the Morning and the conveniency of the Place being solitary Whence we may gather That to pray aright is a difficult Work and not easie to perform If it were an easie matter what need such helps Indeed our Saviour Christ in respect of himself had no need of such helps yet he used them for our Instruction to shew us what need we have of them and how hard a thing it is to pray well Therefore Paul intreateth the Romans to strive in prayer to pray for him Rom. 15. 30. to shew how hard a work it is to pray well And 1 Sam. 1. 15. Hannah calls it a powring out of the Soul c. Omnium ferè operum difficillimum orare Luther Reas 1 Reas 1. We have no ability of our selves by nature to perform this Duty Rom. 8. 26. We know not what we should pray as we ought c. Reas 2 Reas 2. There are many things to hinder us in the Duty especially Satan labouring continually to stir up hinderances and disturbances also our own corrupt hearts which are apt to be taken up at times of prayer with swarms of idle and wandering thoughts c. Reas 3 Reas 3. It is a Duty of great excellency and profit much and often commended in Scripture no marvel therefore if it be difficult So are all excellent and precious Duties Reas 4 Reas 4. Prayer is a holy conference with God Now it is hard to speak unto God as we ought c. See Cooper on Rom. 8. 26. Use 1 Use 1. See the ignorance of those who think it so easie a matter to pray Therefore they go about it as about an easie work without preparation without watchfulness over their hearts and without using any helps to further them in the Duty but they slubber it over in a very slight manner If they repeat the bare words of the Lord's Prayer or some other prayer though without all understanding and feeling they think this is enough Indeed this is an easie kind of praying or rather saying of a prayer for it is not rightly called praying when onely the words of a prayer are rehearsed Hence it is That ignorant People use to commend prayer so much and to call for many prayers but care not so much for Preaching c. because they think it an easie thing to pray as if onely the rehearsall of the words were praying But such as know what it is to pray aright with feeling and fervency of heart and in faith do acknowledge it to be a difficult Work yea so difficult that they can better hold out well in hearing the Word two hours then in serious and fervent prayer half an hour Use 3 Use 2. Be the more diligent and frequent in this exercise that it may become more easie to us 1 Thes 5. 17. Often-use will make it easie Rom. 12. 12. Use 3 Use 3. See what need we have to desire God to help us with his Spirit c. Rom. 8. and Luke 11. 1. Use 4 Use 4. Use all good helps and furtherances for the better performance of this Duty seeing it is difficult Especially these helps 1. Take the fittest and most convenient Time and Place for it when and where we may be most free from hinderances 2. Use watchfulness over our hearts before prayer and in prayer endeavouring to keep out idle thoughts This watchfulnesse is a great help to prayer therefore often joyned with it in Scripture as Eph. 6. 18. and 1 Pet. 4. 7. Matth. 26. 41. 3. Keep our hearts and minds alwayes in due temper free from inordinate passions of wrath bitternesse c. for these exceedingly hinder prayer 1 Tim. 2. 8. 4. Use some good meditation before we pray to quicken us to the Duty and to raise up our minds to Heaven or if need be read some portion of Scripture to prepare us to the Duty Observ 2 Observ 2. In that our Saviour set a-part this speciall time of the morning to betake himself to private prayer we learn That we ought to set a-part some speciall times for private prayer alone by our selves So our Saviour used to do and among other times as it seemeth he did set a-part the Morning and Evening for this Exercise for as here we find Him praying in the Morning so elsewhere in the Evening as seems to be implyed Matth. 14. 23. Isaac also used to pray in the Evening Gen. 24. 63. David used to pray Morning Evening and at Noon Psal 55. 17. Daniel also three times a Day Dan. 6. 10. So should we have certain set times daily to be spent in private prayer by our selves alone So had Luther and he used constantly to keep those Times See Matth. 6. 6. There should be times to pray alone in our Chamber c. Use Vse To reprove such as are negligent and careless this way Some think it enough if they be present at publick prayers in the Church and if they use to joyn also in Family-prayer with other but they seldom or never set any times a-part to pray alone by themselves in their Chambers Closets c. But this should be daily and constantly used at certain times as well as publick and Family-prayer God will have us serve him alone as well as with
there and yet we see the more he sought to lye hid the more famous he was So Luke 5. 15. when he had forbidden the Leper to tell abroad the Miracle wrought upon him it is said that so much the more went there a fame abroad of Him c. John Baptist was so farr from seeking after fame and renown that he was content to preach in the Wilderness which was an obscure place and yet he grew so famous that all those of Judea and Hierusalem went out to hear him as we heard on the former Chapter ver 5. So Paul sought not his own praise or glory in Preaching and yet he was exceeding famous in all the Churches and the Galathians received and honoured him as an Angel yea as Christ Jesus Gal. 4. 14. Thus we see that honour and fame doth often follow those that fly from it Hoc solum habet mundi Gloria gloriosum quod insequentes se fugit fugientes insequitur Gorran in Luc. 5. 15. ex Bernardo Use Use See then that the way to true honour is not ambitiously to hunt after vain-Glory but rather to shun and avoid all shew and appearance of it and to be content to live in mean accompt in the World so that we may be in accompt with God The lesse we seek our own honour the more the Lord himself will honour us even amongst men if we be such as walk conscionably before him seeking his Glory more than our own So much of the Preparatives to our Saviour's preaching namely his Return to Capernaum and the Fame that went of his being in the House Now followeth the occasion of his preaching in Capernaum viz. The People's flocking to Him in great numbers ver 2. Observ Observ By example of this People of Galilee and Judea we learn That we should be ready and forward to resort to the publick exercises of Religion and of God's Worship especially to the hearing of the Word Jam. 1. 19. Be swift to hear Eccles 5. 1. Be neer to hear We should take all good occasions to come to the Word preached Isa 2. 2. All Nations shall flow to the Mountain of the Lord and many People shall say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us his wayes c. Psal 110. 3. Psal 122. 1. David was glad to go into the House of the Lord and no doubt the chief Reason moving him to it was that he might there be instructed in the Law of God by the Teaching of the Priestâ See Act. 13. 44. The like forwardness must be in us and this must appear 1. By coming frequently omitting no occasion c. 2. By taking pains to come though farr off c. as the Queen of Sheba 3. By coming in due time Use 1 Use 1. To condemn the great backwardness and slackness of many in repairing to the Word preached Some care not how seldom they come a small matter hinders them a showre of Rain or a little Head-Ach or the like A farr greater matter would not hinder them from going a Journy about some worldly business as to a Fair or Market or to a merry-Meeting Such shew manifestly that there is in them no love to the Word nor desire of the sincere Milk of it and the Reason hereof is because they never felt the power and vertue of it in their own Souls nor found any sweetness in it These Galiloans shall rise in Judgment against such slack comers to the Church to hear the Word preached Use 2 Use 2. Let all be moved to shew their readiness to come to the publick Hearing of the Word And to this end consider 1. The Excellency of this Ordinance of God it being the ordinary ãâã for the saving of us 1 Cor. 1. 21. and Jam. 1. 21. 2. Think how much we stand in need of often hearing the Word for the enlightning of our minds with saving Knowledge for the begetting and encreasing of Faith in us and for the beating down of our sinful corruptions c. This will cause us to hunger and thirst after the Word and make us forward to hear it on all occasions 3. It is the property of God's Children to love and desire to hear his Word Joh. 8. 47. 1 Pet. 2. 2. So much of the occasion of Christ's Preaching namely The gathering together of so much People Now to speak of the Preaching it self He preached the Word to them Observ 1 Observ 1. Our Saviour seeing the People assembled and that many of them came with a desire to hear his Doctrine and to profit by it though all did not He took occasion presently to preach the Word to them and so he used to do at other times whensoever he saw any great multitude of People assembled So Matth. 5. 1 2. and Joh. 7. 37. In the great day of the Feast c. Hence all Ministers may learn That they should take the best opportunities and occasions of doing good to the People by their Ministry 2 Tim. 4. 2. See 1 Cor. 16. 8 9. When they perceive likelihood of doing good then they are to apply themselves to the doing of it both by their publick Ministry and Preaching especially on the Sabbath and also by using all good means in private whereby to profit them as private Instruction Exhortation Admonition comforting the Afflicted c. Luke 12. 42. The faithfull and wise Steward gives the Houshold their portion of meat in due season Use Vse The People then must also watch all opportunities of receiving good from their Pastors and Ministers when they are ready to instruct them in publick they must take the occasion to hear them So Act. 10. 33. Cornelius and his Kinsmen took occasion to hear Peter So also in private they should wisely observe and take every opportunity of receiving spiritual Instruction Admonition and Comfort from their Pastor They know not whether God will offer them such opportunities again or not therefore they are to take them while they may and not to overslip them Observ 2 Observ 2. Here also all Ministers of the Word are taught to be frequent and diligent in the Duty of Preaching the Word So was our Saviour as we heard in the former Chapter and here again we see that although many of this People came more for Miracles than for love of his Doctrine yet he was especially careful first to preach to them before he wrought any Miracle because Preaching was the principal part of his Ministry and so is it the main Duty that belongs to every Minister This our Saviour gave in charge to Peter Joh. 21. And Peter to all other Pastors 1 Pet. 5. 2. Also Paul to Timothy and in him to all Ministers of the Word 2 Tim. 4. 1. Mark 2. 3 4. And they came unto Him bringing one sick of the Palsy which was born of four And when they April 11. 1619. they could not come
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be ãâã ãâã ãâã ãâã ãâã One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scriptureâ and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Diseaseâ and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâs giveâ another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. ãâ¦ã 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
stay our minds from being discouraged in them In the most grievous outward troubles remember this power of Christ who is able to deliver us out of them So also in inward trouble when Satan raiseth a storm in our Conscience by urging the greatness of our sins to us that he may terrify us and drive us to doubt or despair of Gods mercy in this case also remember the power of Christ Jesus who is able with one word of his Mouth to rebuke Satan and to lay this storm raised in our Conscience yea he can make a great calm there by speaking inward Peace to our Conscience by his Spirit and assuring us thereby of the Pardon of our sins All this our Lord Jesus Christ can easily do and he will do it for us if in these storms of trouble we look up to him with the eyes of Faith and seek to him by Prayer for his help as the Disciples here did Mark 4. 39 40 41. And the Wind ceased c. Aug. 13. 1620. IN the former of these three Verses is laid down the Miracle wrought by our Saviour in calming the Tempest In which we considered 1. His Preparation to it In that He arose 2. The outward means which he used viz. his word rebuking the Wind c. 3. The effect or Consequent The Wind ceased c. Of the two first we have spoken and in part of the third From which we heard one point of Instruction gathered the last day Namely this That our Saviour Christ hath power over all the Afflictions of his Church and Servants and can easily make those storms to cease when it pleaseth him Observ 2 Observ 2. Now further we learn from hence that our Saviour Christ hath the very dead and sensless creatures at his command so as they cannot but yield ready obedience and subjection to his Will We see here that he no sooner rebuked the Wind and Sea and commanded them to be still but presently they are obedient to his Word therefore in the last verse the Disciples and others with them affirm that the Wind and Sea obeyed him Here then we may apply that Psal 148. 8. Fire and Hail Snow and Vapour Stormy Wind fulfilling his Word This is true of Christ as he is God He hath absolute power to command all the sensless creatures the Fire Water Earth Clouds Wind Rain c. He can use any of these at his pleasure as Instruments whereby to execute his own Will Joh. 2. He turned Water into Wine by his power Matth. 14. He caused the Water to be as firm Land to bear up himself and Peter when they walked upon it Joh. 20. 19. He made the Doors of the House open to him of themselves where he was to enter yea he had power over the very stones of the Earth Luke 19. 40. I tell you sayes he if those should hold their peace the stones would cry out thereby implying that he had power to make them cry out And not onely while he lived did he shew his power over these sensless creatures but even after he was dead upon the Cross he manifested the power of his God-head upon those kind of creatures causing the vail of the Temple to rend the earth to quake the Rocks to cleave and the Graves to open Matth. 27. 51. Now if he had such power over these sensless creatures in the state of his Humiliation much more now he is in Heavenly glory at the Right hand of God Phil. 2. 9. God hath highly exalted him c. That at the name of Jesus every knee should bow of things in Heaven and things in Earth and under the Earth that is that all Creatures should be subject unto him Reasons of this Doctrine 1. Christ according to his God-head did create all these sensless creatures at the beginning Col. 1. 16. By him were all things created that are in Heaven and that are in Earth c. Therefore he hath power over all Creatures to use them at his pleasure 2. Christ also as he is Mediator hath received from God the Father a soveraign power over all Creatures Matth. 28. 18. All power is given unto me in Heaven and Earth See this Doctrine again handled chap. 6. ver 48. Use 1 Use 1. This serveth as matter of terrour unto the wicked enemies of Christ and of his Church Let them know and consider that Christ is Lord of all creatures yea even of the dead and sensless creatures and he can use any of them or all of them as Instruments and weapons whereby to execute his Vengeance upon such wicked ones that oppose him and his Church As the Lord Plagued Pharaoh with Thunder and Hail and with darkness c. And as he slew the Enemies of Joshua with great Hail-stones Josh 10. And made the very stars of Heaven to fight against the Hoast of Sisera Judg. 5. 20. So Christ Jesus the Lord is able to arm all these and the rest of the dead creatures as so many Souldiers of his to fight against his wicked enemies Use 2 Use 2. This on the other side is matter of comfort unto the Faithfull to consider that Christ having power over the sensless creatures to command them at his pleasure he will therefore use and employ them all for the good of such as truly believe in him Job 5. 23. Such as fear God shall be in League with the stones of the field And Esay 43. 2. there is a Promise that when the Faithfull passe through the Waters they shall not overflow them and when they walk through the fire they shall not be burnt c. These and the like promises Christ will make good to the Faithfull Not that they are altogether priviledged from being hurt or annoyed in their bodies or outward estate by means of fire water and such other Creatures but that Christ will so keep the Faithfull in the midst of all outward annoyances and dangers and will so over-rule all the creatures that none of them shall hurt or hinder the Salvation of any one of Christ's Elect but on the contrary he will make all the creatures to conspire and work together as so many helps and furtherances to their Salvation Vse 3 Use 3. See and bewail the great corruption of our nature which maketh us rebellious against Christ and his Word whereas the dead and sensless creatures are at his command and beck yielding ready obedience to him In this respect we are by nature worse then the sensless creatures worse then the Wind and Sea c. which readily obey Christ's Word Contrariwise we are Disobedient to it not suffring our selves to be rebuked and commanded of Christ Jer. 5. 22. The Lord speaketh thus of the rebelliousness of his people by way of complaint Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bounds of the Sea c. But this people hath a revolting and a rebellious Heart
c. As if he should say they were worse and more rebellious against him than the Sea which is subject to his Decree but they would not be obedient to his Word So is it with all of us of our selves by nature we are more rebellious against Christ Jesus our Lord and more unwilling to be obedient to him then the Sea or Wind or any other of the sensless creatures How should we mourn and be grieved for this our natural rebellion against the Word of Christ No tears are sufficient to lament it Vse 4 Vse 4. Let us every one Learn even from the sensless creatures to yield ready and chearfull obedience to the Will and Word of Christ Shall the Wind and Sea and all creatures obey his Rebuke and command and shall we shew our selves disobedient or untractable against it How great a shame is this for us How much doth this aggravate our sin and disobedience against the Word of Christ that in this respect we are worse then they are Take heed it be not so with us lest the sensless and dumb creatures do hereafter testify against us and condemn us when the Lord shall call us to account for our disobedience against him See Esay 1. 2. How the Lord calls upon the very Heavens and Earth to be witnesses against his People for their Rebellion against him Ver. 40 41. And he said unto them why are ye so fearfull c. Here the Evangelist layeth down the Consequents of the Miracle which are two 1. Our Saviour reproving of his Disciples for their timerousness ver 40. 2. The effect which the Miracle did work in the Disciples and others which is twofold 1. Inward They were moved with great fear 2. Outward in that they do by their words one to another acknowledg the great power of Christ and profess their admiration of it In our Saviour's reproof of his Disciples we may consider two things 1. The fault it self which he reproveth Their fearfulness Why are ye so fearfull 2. The cause of this their fearfullness which he discovereth to them in these words How is it that ye have no Faith implying that want of Faith was the cause of their timerousness Quest Quest Whether doth our Saviour here condemn in his Disciples all kind of fear in this time of danger or not Answ Answ For Answer to this we must know that there is a twofold fear in mans Heart in time of distress and danger The first is a naturall fear comming from entire nature whereby every one doth naturally seek to preserve himself and to shun and avoid things hurtfull which tend to the destruction of nature Now this kind of fear is not here condemned by our Saviour neither is it of it self evill or sinfull for it was in Christ himself when he prayed Let this Cup pass from me Matth. 26. And Hebr. 5. 7. there is mention made of his fear 2. There is an immoderate and sinfull fear which commeth from corrupt nature whereby a man in time of danger so feareth that he doubteth or distrusteth of Gods Protection and special Providence for his deliverance And this immoderate fear which is joyned with infidelity is here condemned by our Saviour as appeareth by the words 1. Because he doth not say Why are ye fearfull but Why are ye so fearfull implying that he blamed them not simply for fearing or shunning the danger but for fearing immoderately and distrustfully 2. Because he sheweth in the next words that this fear in them came from want of Faith So much in way of clearing the sense of the words Observ 1 Observ 1. First let us here observe the Gracious and Mercifull dealing of our Saviour Christ with his Disciples in that he doth not utterly reject or cast them off or condemn them as void of all Faith and Grace because of their infirmity but he reproveth them for it in gentle manner to the end they might see their infirmity and be humbled for it and that so he might cure and redress it in them This teacheth us how we ought to deal with others in respect of their infirmities that we are not to reject and cast them off utterly or to condemn them as gross Hypocrites void of Grace because we see some faults and corruptions in them but we are on the other side to use the best means we can to cure and redress such sins of Infirmity in them as by Admonishing them gently by Praying for them c. In the mean time we are not simply to condemn their Persons because of their Infirmities but in love to tolerate and bear with them waââing for their Reformation Thus did our Saviour often bear with the weakness of his Disciples see Joh. 20. 27. Esay 42. 3. It is said of him that he would not break the bruised Reed nor quench the smoaking Flax that is he should not reject those that are weak in Faith but bear with them and cherish the small beginnings of Grace in them And so ought we to do after his example Use Use This sheweth the uncharitableness of those that are ready to reject and utterly to condemn those for Hypocrites in whom they discern any faults and corruptions to be though they be but of weakness These shew want of Christian love whose property is to cover and bear with others Infirmities Take heed of this uncharitable censuring of others for their Infirmities and consider how ill it would be with us if the Lord himself should so condemn and reject us for our Infirmities Observ 2 Observ 2. Further we see here that although our Saviour do not utterly condemn and reject his Disciples for their timerousness and weakness of Faith yet he doth not approve of these Infirmities in them but reproveth them for the same Whence we learn that though we are to bear with others Infirmities and imperfections yet we are not to allow or approve of them but rather to admonish and reprove them for the same Thus our Saviour doth often reprove the Infirmities of his Disciples as here and Matth. 14. 31. he reproveth Peter for his weak Faith So Matth. 26. 40. he reproveth him and the two sons of Zebedaeus which were with him in his Agony for their sluggishness that they could not watch with him one hour Yea sometimes he doth sharply reprove the Infirmities of his Disciples as Mark 16. 14. He upbraided the Eleven with their unbelief and hardness of Heart And Luke 24. 25. He thus reproveth the Disciples going to Emmaus O Fools and slow of Heart to believe c. Quest Quest Whether is every one bound to reprove all Infirmities which they see in others Answ Answ Not so 1. Some Infirmities are to be covered and passed by Prov. 19. 11. Some have natural Infirmities as hastiness frowardness c. These pass by sometimes 2. Christians must have a Calling to reprove faults in others and this is in two cases 1. If they have a speciall charge of others committed to them
c. He will rather want grace then for go his worldly commodity he will rather lose and be without the preaching of the Word than lose a good Farm Yea such a one would with the Gadarenes sooner for go Christ himself if he were on earth than their base swine or other worldly Commodities Use 2 Use 2. See how dangerous is the sin of covetousness in that it causeth such as are addicted to it to prefer earthly commodities before spirituall priviledges and blessings even before grace and salvation and before Christ himself Take heed then of having our hearts taken up with this sin of covetousness and excessive love of the World and of this Worlds goods as St. John calleth them especially such must take heed of this sin who have more abundance of the things of this life than others Psal 62. 10. If riches increase set not your heart on them On the contrary labour to have our hearts more and more set upon spiritual and heavenly things Col. 3. 2. Remedies against Covetousness see before upon Chap. 4. Verse 19. Mark 5. 18 19 20. And when he was come into the Ship c. Octob. 22. 1620. IN these three Verses the Evangelist mentioneth the last sort of Consequents which fell out after the Miracle namely that which happened in the man that had bin possessed That he requested of our Saviour that he might be with him Where we have these particulars 1. The time when he made this request to him When he was come into the ship 2. The matter of the request That he might be with our Saviour ver 18. 3. Our Saviour's Answer to his Petition forbidding him to be with him and commanding him to go home to his friends and to shew them what great things the Lord had done for him c. ver 19. 4. His obedience yielded to the command of Christ He Departed and began to publish in Decapolis c. 5. The effect which followed thereupon All men did marvell When he was come into the Ship That is When he was returned into the ship out of the Gadarens Country with a purpose to Sail back again into Galilee as we shall see ver 21. That he might be with him As his Disciple or Follower to accompany him in his travells where he went to Preach and work Miracles and he desired thus to follow Christ that he might hear his Teaching and see more of his Miracles as he had begun to do for Luke 8. 35. it is said He sate at Christ's Feat which phrase of speech implyeth that he submitted himself to Christ's Teaching and was diligent to hear him We find the same phrase used in like sense else-where Luke 10. 39. And Act. 22. 3. And this request and desire of the man that was Possessed to be with Christ argueâh that he had truly profited by Christ's Doctrine and by this Miracle wrought upon himself and that he was by means thereof Converted This for the meaning of the words ver 18. Observ 1 Observ 1. Here we see a just Judgment inflicted by our Saviour Christ upon the Profane and Covetous Gadarens for preferring their Swine before his company and before the pretious means of Salvation which he came to offer to them for as they desired him to depart out of their Coasts so he did indeed depart from them back again into Galilee and as they contemned the means of Salvation which he came to offer to them so by going from them thus suddenly he justly deprived them of those means of Salvation which they set so light by He would not cast Pearls to Swine Whence we learn that the Lord doth in Justice usually punish such as contemn the means of Salvation by depriving them of those means as the Ministry of the Word and Sacraments It is just with God thus to punish the unthankfullness of such This judgment our Saviour threatneth Matth. 21. 43. The Kingdome of God shall be taken from you and given to a Nation bringing forth better fruit c. Thus the Lord dealt with the Jews for their great contempt of the Ministry of the Prophets sent unto them he at length took away his Prophets and left them destitute of Prophets for many years together after their return from the Captivity in Babylongs unto the comming of John Baptist and Christ So Amos 8. 11. the Lord threatneth a Famine of his Word among the Israelites the cause whereof was their former contempt of the Word Act. 13. 46. When the Jews rejected the Doctrine of Salvation Preached to them Paul and Barnabas left them and turned themselves to Preach to the Gentiles and that by the Commandment of God Revel 2. 5. Ephesus is threatned to have their Candlestick removed that is to have the true Church taken away and the Gospel and other means of Salvation removed from them and this was for their contempt of those means in that their love to them was decayed And we see by experience at this day the just Judgment of God upon that City and divers other Cities which in the Apostles dayes had the Gospell amongst them but for their contempt thereof they have bin long since deprived thereof and so continue at this day as the City of Rome Corinth Thessalonica c. Use Use This is a warning for all such as have the means of Salvation the Ministry of the Word and Sacraments c. amongst then and offered to them to beware how they contemn or reject them lest God's just Judgment take away his Kingdome from them and bestow it on others that shall better regard and make use of such pretious means of Salvation This concerneth us in this Land and Kingdom to think upon we have had the means of Salvation for many years continued to us but great and fearfull hath bin and is the contempt of the Word and Sacraments in the greatest part of the people of this Land Justly then may we fear the removall of our Candlestick unless we speedily repent of this sin and for time to come have the means of Salvation in higher accompt and make better use thereof then the greatest part have hitherto done Yea this concerneth every particular Congregation in this Land which enjoyeth the Word Preached and the Sacraments to beware of contemning or setting light by these means of Salvation lest the Lord remove them If any people shall be so prophane and unthankfull to Christ for offering them the means of Salvation that they will with the Gadarens shew manifest contempt of Christ by contemning his Ministers for the Word which they Preach and even wishing that Christ were gone from their Coasts that is that the Faithfull Ministers of Christ were further off and that they were rid of so much Preaching If any people should I say be of this mind let them take heed and fear lest Christ Jesus the Lord do indeed depart out of their Coasts that is take away his Faithfull Pastors and remove his Word from them and
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
so commonly called Jesus of Nazareth as we heard before Chap. 1. 24. Sometimes also Capernaum is called his own City as Matth. 9. 1. but that is in another respect namely because there he dwelt after that he left Nazareth Matth. 4. 13. and there also he preached much and wrought very many Miracles Vide Bezam in Matth. 13. 53. Quest Quest Why did he now come to Nazareth his own City Answ Answ That he might do good there by his Doctrine and Miracles as well as in other parts of Galilee and the rather because he had been conceived there and brought up also there so many years and there his Parents and Kindred dwelt therefore he thought himself tyed in special manner to do good in that City Object Object But he knew before-hand that his Countrymen would contemn his Doctrine and take offence at his Person as it came to pass Verse 3. Answ Answ Yet he would go and Preach and work Miracles among them to convince them of unthankfulness and to leave them without excuse that they might not be able to say That if he had come and preached to them they would have Believed in him It may be also that some few of that City might be moved by his Doctrine and Miracles to Believe in him though the greatest part of them were not Observ 1 Observ 1. Here we see it is lawfull and good for us to esteem well of those places and Countreyes where we have received our first conception and birth or have bin brought up especially for some long time together and we may carry a special affection to such places in respect of those great benefits which we have received from God in them yea we have cause to shew our thankfulness for those benefits as occasion is offered by shewing special love to our Countrey-men and doing them good c. Thus our Saviour Christ having bin conceived and brought up at Nazareth many years did therefore esteem well of that place and shewed his good Affection to it by taking occasion to come to it now to do good there by his Miracles and by his Doctrine if they would have imbraced it and not have unthankfully contemned it as they did This we may learn from the Heathen among whom the best were most loving and thankful to their Countrey See also Rom. 9. 3. Observ 2 Observ 2. Our Saviour was not ignorant before he came into his own Countrey that they would unthankfully contemn his Doctrine and take offence at his person and yet he did not forbear comming to Preach and work Miracles there because he had a Calling so to do to teach Ministers of the Word that when they have a Calling to Preach the Word and to do other Ministerial duties in any place or to any people they ought to do their duties though their persons and Doctrine be contemned by that people Such contempt and unthankfulness of the people must not hinder them or discourage them in their duties Ezek. 2. 3. chap. the Prophet is commanded to go and Preach the Word to the Jews and yet the Lord tells him before hand That they would not hearken to him as chap. 3. ver 7. So Jerem. 1. 17-19 and Jerem. 20. 9. Quest Quest To what end should a Minister Preach to such a people as contemn and reject his person and Doctrine Answ Answ 1. To discharge his duty and Conscience before God in that place and Calling in which God hath set him 2. To convince the obstinacy and unthankfulness of such a people and to leave them without excuse So Ezek. 2. 5. Whether they will hear or whether they will forbear yet they shall know that there hath bin a Prophet among them Observ 3 Observ 3. Nazareth is called our Saviour's own Countrey where he was brought up and lived many years and yet it was but a mean and obscure place and contemptible in it self as may appear by that contemptible speech of Nathaniel concerning it Joh. 1. 46. Can any good thing come out of Nazareth and though it be called a City yet that proves it not to have bin any large City for sometime in Scripture small Towns or Villages are called Cities as Bethlehem Luke 2. 4. Joh. 7. 42. And St. Hierome in locis Hebraicis testifieth that in his time Nazareth was a small Village Hence then we may learn not to judge of mens persons and gifts by the mean place or Countrey where they have bin born or brought up as to say or think Such a one is of mean parts or gifts because he was born or brought up in a mean or obscure place or Countrey for God can bring excellent persons and of rare gifts and Graces out of mean and obscure Countreys even Christ himself the most excellent person that ever lived on earth was brought up at Nazareth an obscure place and there his Parents and kindred also lived So Amos 1. 1. So Jeremy born at Anathoth a poor Village Jer. 1. 1. Isai 10. 30. It was the ignorance and errour of the Pharisees to comtemn Christ because of the meanness of the Countrey of Galilee in which he lived Joh. 7. 52. Search and look say they to Nicodemus for out of Galilee ariseth no Prophet So also it was the sin of Julian that wicked Apostate to call Christ the Galilean by way of contempt as he did and the sin of Tertullus to call the Christians Nazarens in way of contempt in regard of the meanness contemptibleness of the City Nazareth where Christ had bin brought up Act. 24. 5. We must take heed we do not contemn or vilify good Christians because of the mean place or Countrey where they have been born or brought up or where they live but we must highly esteem and reverence them for those Spiritual Graces which we see in them whatsoever their Countrey and place of their birth or education have been Not but that there is difference in places and Countreyes and one may be better then another to live in especially in respect of the means of Grace which are more plentifully to be had in some Countreyes then in other but yet the Grace of God is not absolutely tyed or confined to one place or Countrey above another but as the Wind bloweth where it listeth c. so is every one that is born of the Spirit Joh. 3. 8. And Act. 10. 35. In every Nation he that feareth God and worketh Righteousness is accepted with him Et de Hierosolymis et de Britannia aequaliter patet Aula coelestis Hieronym Epist 13. Observ 4 Observ 4. Though Nazareth were but an obscure City yet this is a great honour to it that it was our Saviour Christ's own Countrey where he was brought up which shews that excellent and worthy persons for Spiritual gifts do bring great honour and credit to the places and Countreys or Cities where they live though otherwise they be mean and obscure places Thus our Saviour by his birth and education
admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
of God to the performance of any great and weighty works the Lord doth alwayes furnish them with sufficient gifts and abilities for the performance of such works Moses being called to perform that great work of delivering the Israelites out of Egypt from under the tyranny of Pharaoh the Lord furnished him with the power of working Miracles before Pharaoh that by them Pharaoh might be moved to let Israel go Exod. 4. Saul being called of God to be King of Israel the Lord gave him another heart that is furnished him with new gifts of wisdom courage and such like as were necessary for him in the Government of the Kingdom 1 Sam. 10. 9. Sampson being called to deliver Israel from the Philistims by performing works of great strength the Lord indued him with extraordinary bodily strength as we read in the Book of Judges The Prophets being called of God to the great Work and Office of Preaching his Word by denouncing Judgments against the wicked and by comforting the true Church and faithfull people of God the Lord furnished them with gifts answerable to the weightiness of that Calling See Jer. 1. 9. So also the Apostles being called to the great work of Preaching the Gospel to all Nations and of planting the first Christian Churches they were furnished of Christ with the gift of Tongues Act. 2. and with an extraordinary gift in teaching and with the power and gift of Miracles to seal their Doctrine Vse 1 Use 1. By this all such as are Called to great places and Offices in Church and Common-wealth and to performance of waighty duties in those places may examine and know whether their Calling to those places be of God or not for if it be there is no doubt but they do find themselves furnished of God with a sufficiency of gifts and Graces fit for discharge of those waighty duties which lye upon them If not let them not think they are Called of God He sends no Minister to be a Preacher in the Church but he gives him one Talent at least neither doth he send or call any to be a Magistrate or Governour in the Common-wealth but he giveth a sufficient measure of Wisdome Experience Courage fit for such a place Use 2 Vse 2. This also may comfort those that find themselves Called of God to performance of great and waighty duties in the Church or Common-wealth for as the Lord hath begun already to qualify them with sufficient gifts for discharge of those duties when they first entred upon them so they may be assured that he will also continue and increase those his gifts in them from time to time if they Conscionably use and employ them to his Glory Mark 6. 8 9 10. And commanded them that they should take nothing c. Mar. 25. 1621. IN the former Verse we heard of our Saviour's sending forth the Twelve Apostles by two and two and of his qualifying them with the gift of Miracles Now in the next place the Evangelist mentioneth the charge given them at the time of sending them which is threefold 1. Touching Preparation for their Journey that they should not make great preparation for it but onely take such things with them as were of present and greatest necessity for them ver 8 9. He commanded that they should take nothing for their Journey save a staff onely c. 2. Touching their lodging in their Journey that they should not change it during the time of their abode in any one place but into whatsoever house they first entred they should there continue till they departed out of that place ver 10. 3. Touching their carriage towards such as should refuse to give entertainment to them and their Doctrine viz. that they should testify against them by shaking off the dust of their Feet at their departure and withall our Saviour ratifieth that Testimony by denouncing the fearfull Judgment of God against such contemners of them and their Doctrine when he saith It shall be easier for Sodome and Gomorrha in the day of Judgment c. ver 11. First to speak of that part of the charge which concerneth their Preparation for the Journey He commanded that they should take nothing for their Journey That is that they should not be sollicitous or very carefull to provide or take with them many necessaries for their Journey or to furnish themselves with great store of Provision for it as of Victualls Money Apparell Weapons of defence and the like Save a staff onely That is a walking-staff to use in the Journey No Scrip That is no Bag or Satchel which the mean and poorer sort used to carry Victuals in for their Journey when they Travelled Bread Bread is put by a Synecdoche for all manner of Victualls as it is often in other places of Scripture No Money in their Purse or Brass in their Girdles as the words are in the Originall for they used then not onely Gold and Silver but Brass money also And the learned do observe that in Antient times they had Girdles made in such sort that they had purses in them in which such as travelled might carry their Money Vide Rittershush in Salvian pag. 213 214. et Henr. Stephan Thesaur Tom. 1. col 1410. But be shod with Sandalls These were a kind of Shooes in use in those times in which they used to travell as may appear Act. 12. 8. where the Angel bids Peter gird himself and bind on his Sandals and follow him Vide Bezam et Drusium in hunc locum Marci And not put on two Coats That is not provide or carry change of Garments with them to put on one after another for he doth not simply forbid them to wear two Coats or two Garments at once but to provide change of Apparell to put on in their Journey Vide Bezam in locum Therefore it is said Matth. 10. 10. Provide not two Coats c. Object Object Matth. 10. 10. Provide not Shooes nor Staves And Luke 9. 3. Take no Staves for your Journey Answ Answ Our Saviour's purpose is not simply to forbid them the use of staves in their Journey for it was ordinary then to Travell with a staff in their hands as appeareth in Jacob Gen. 32. 10. who saith he passed over Jordan with his Staff and by that Ceremony of eating the Passoever with staves in their hands like Travellers Exod. 12. Neither would he have them go bare-foot without any shooes at all as may be gathered by the express words of Mark who saith He commanded them to be shod with Sandals but his meaning is onely to forbid them to take much care and to spend time in providing and furnishing themselves with staves and shooes for their Journey but he would have them presently without delay to go forth taking with them no other shooes than such as were already upon their feet nor any other staves then such as they had already in their hands or near about them Vide Bezam in
is recorded and Jude Vers 7. where they are said to be set forth as an Example of God's Judgment suffering the vengeance of eternall fire Therefore our Saviour the more to aggravate the sin and punishment of contemners of the Gospel doth make choyce of this special example of the Sodomites and Gomorrheans punishment by comparison whereof he doth set forth the grievousness of the other shewing that it shall not only be equal to the punishment of Sodome and Gomorrha but that it shall exceed it in measure and greatness Quest Quest Why doth our Saviour threatne more grievous punishment to the contemners of the Apostles and their Doctrine then to them of Sodom c Answ Answ Because their sin was greater and more haynous than the sins of Sodom and Gomorrha And that in these respects chiefly 1. The Jews had more excellent means to work faith and repentance in them and to bring them to salvation than the Sodomites had For they had the Gospel of Christ and the Doctrine of Faith and Repentance plainly preached to them by the Apostles and confirmed by Miracles Whereas the Sodomites had neither the Gospel nor the Law preached to them either by the Apostles or by the Prophets Therefore they shewed greater unthankfulness against God than the Sodomites 2. The sins of the Sodomites were committed against the Law only and not directly against the written Law which was not given unto them being Gentiles but only against the Law of Nature Whereas the sin of the Jews in rejecting the Apostles and their doctrine was directly against the Gospel and so in that respect more haynous Mark 6. 11. Verily I say unto you It shall be more tolerable for Sodom and Gomorrha c. April 15. 1621. Doctr. IN that our Saviour with his own mouth here denounceth so fearful a Judgment against such as should reject his Apostles and their Doctrine We learn That God will most sharply and severely punish such as contemn his Word and faithfull Ministers All that are guilty of this haynous sin and do live and continue in it without repentance must look for this That the Lord will severely punish it in them Heb. 2. 2. If the Word spoken by Angels were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape the Judgment of God if we neglect so great salvation which began at first to be spoken by the Lord c. So Heb. 12. 25. If they escaped not who refused him that spake on earth that is Moses much more shall not we escape if we turn away from him that speaketh from Heaven So Act. 13. 40. Paul sharply threateneth them of Antioch for this sin of contemning the Word Beware sayes he lest that come upon you which is spoken of by the Prophets Behold ye despisers and wonder and perish More particularly we must know That the Lord will sharply punish the contempt of his Word and Ministers both in this life and after this life 1. In this life with grievous temporal Judgments for so he hath ever used to do as appears by sundry Examples in Scripture Thus the Old World of the ungodly in Noah's time which contemned his preaching was drowned in that general Flood Thus also the Lord most severely punished Pharaoh Saul and Ahab with temporal Plagues and Judgments for contemning and rejecting his Word sent to them by Moses Samuel and Eliah Thus the people of the Jews were punished with 70 years Captivity in Babylon for contemning the Word of the Lord and his Prophets as appeareth 2 Chron. 36. 16. 2. After this life in Hell the Lord will most severely judge and punish the contemners of his Word with eternal damnation of soul and body and that in a very high degree and measure even greater than that of Sodom and Gomorrha as our Saviour here avoucheth and threateneth So Matth. 11. 23. Capernaum for contempt of the Doctrine and Miracles of Christ is threatened to be brought down to Hell it self Use 1 Use 1. Terrour to such as are guilty of this contempt of the Word of God and faithful Ministers of it their estate is fearfull so long as they continue in this sin the wrath of God abideth on them his fearfull and heavy Judgments hang over their heads in this life and after this life they lye open unto them and are in danger of them every day and hour yea these Judgments of God shall most certainly fall upon them if they repent not speedily of this sin Our Saviour himself hath not only said it with his own mouth but sealed it with a vehement asseveration Verily it shall be easier for Sodom c. Therefore let not contemners of the Word think to escape the Wrath and Judgment of God if they continue in that sin they shall certainly find and feel to their cost that the Lord will be true in his Word and Threatening denounced against them Whosoever they be that live in contempt of the Word of God and of the Ministery of it let them not think to escape though they be never so great in power dignity wealth yet their greatness cannot exempt them from God's heavy wrath The Lord hath severely punished the contempt of his Word in the greatest persons even in Kings and Princes as in Pharaoh Saul Ahab c. See Psal 2. How much less shall meaner persons think to escape if they be guilty of this sin and live in it Well let all contemners of the Word of God think well of this Such as esteem leightly of the Ministery of the Word as if it were a matter needless or that they might live without it well enough and therefore do not desire to be instructed in it but are rather ready to say unto God with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes Such as think they have too much preaching such as are careless and negligent in coming to hear the Word when it is taught or make no conscience to believe imbrace and yield obedience to it let all such contemners consider well of their own fearful estate before God so long as they live in this grievous sin that they are under the heavy wrath of God Therefore let not such flatter themselves in their estate though perhaps they may for a time enjoy outward prosperity though the Lord let them alone in this sin for a while yet let them be sure of it that his heavy Judgment shall seize upon them to the full if they repent not speedily Though he suffer them for a time to contemn his Word yea to contemn his own Majesty by contemning his Word yet he will not alwayes suffer them so to do but will most severely judg them for this haynous sin Let them therefore tremble to think hereof and fear to continue in this their sin but let them speedily and unseignedly repent of it humbling themselves to God and craving pardon for this sin and for
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in the
the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word ãâã ãâã ãâã ãâã ãâã signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
Solomon How much more should we be content to go far to hear Christ in his Ministers c. 4. By being careful to come early and in due time to the Publick Ordinances and to this end rising early on the Sabbath-day especially the better to prepare our selves to come to the Church in time yea striving who shall be foremost If the wicked rise early to follow sin and strive who shall be foremost c. This People as we see here ran before on foot and made such speed that they came to the place where Christ was to come before him Use 1 Use 1. To reprove and shame the negligence and backwardness of many amongst us c. Vse 2 Use 2. To stir us up to more zeal and forwardness hereafter in resorting to the House of God to be partakers of his holy Ordinances the Word and Sacraments c. To this end 1. Consider the excellency and necessity of these Ordinances being the onely ordinary and principall means sanctified of God to work and encrease all Grace in us and to save our Souls c. 2. Labour for true love to these Ordinances such as was in David and in Job Chap. 23. 12. This will cause us to delight in them and to taste and rellish spiritual sweetness in them and then we shall hunger and thirst after them c. 1 Pet. 2. 2. Desire the sincere Milk of the Word c. If ye have tasted c. Hitherto of our Saviour's going apart with his Disciples into the Desert of Bethsaida and of the People's flocking thither to meet with him there Now in the next place the Evangelist sheweth how our Saviour was employed there for although it is likely that he withdrew himself thither to rest himself awhile as well as his Disciples as we have heard yet the People flocking thither to him so fast did not suffer him to rest or refresh himself long if he rested at all as appears by that which followeth Now the Employment of our Saviour in this Desert was two-fold 1. In preaching to the People which were assembled to him Ver. 34. 2. In confirming his Doctrine by the great Miracle of feeding so many thousands with five Loavs and two Fishes from Ver. 35. to 45. Touching the former consider three things 1. The occasion of his Preaching there When he came out he saw much People 2. The ground or cause moving him to preach to them which was his compassion with which he was moved towards them because they were as sheep without a Shepherd 3. The Preaching it self He began to teach them many things Touching the occasion it was the multitude of People which he saw to be assembled See ver 44. how many they were When he came out that is either out of the Ship in which he and his Disciples had passed over the Sea of Galilee or else out of some private House or other Place whither he had retired himself to rest Observ Observ See here that Ministers should take all good occasions and Opportunities of doing good to the People of God by their Ministry Our Saviour though he had now need of rest yet seeing much People assembled he takes occasion to preach to them yea to preach many things c. See this handled before Chap. 2. ver 2. I proceed to the ground or cause of his Preaching viz. That Pity and Compassion with which he was moved towards the People c. Where 1. Consider his Affection toward them He was moved with Compassion c. 2. The ground or cause of his Affection Because they were as sheep c. Moved with Compassion The word in the original doth signify great or tender compassion and pity when the Bowels do inwardly yearn with grief for others As sheep without a Shepherd This is spoken to shew the miserable condition of the People of the Jewes in our Saviour Christ's time that they were destitute of spiritual Pastors and Teachers which should have governed and fed them with spirituall food especially with the wholsome Doctrine of the Word of God Therefore our Saviour resembled them to silly sheep not able to govern themselves or to make shift for food or pasture for themselves and yet wanting a Shepherd to govern and feed them And in this comparison he seemeth to allude unto that place Ezek. 34. 5. where the Lord complaineth that his People were as sheep scattered because there was no Shepherd Quest Quest How is it said The People of the Jewes in our Saviour's time were Sheep without a Shepherd seeing they had many Priests Levites Scribes and Pharisees to be their Pastors and Teachers Mat. 23. 2. Answ Answ Though these did occupy the room and stood in place of Pastors having an outward Calling to be Teachers of the People yet our Saviour Christ accompts them as no Pastors for these Reasons 1. Because they were ignorant and unskilful to teach the People therefore our Saviour calls them blind Guides Mat. 23. and the blind Leaders of the blind 2. Because they were idle and negligent in feeding and teaching the People committed to them like those Shepherds Ezech. 34. who fed themselves and not the flock of God yea they rather devoured the flock like Wolves than fed them as good Pastors Mat. 7. 1. 3. Because though some did teach the People yet they taught them not the sound truth and pure Doctrine of the written Word but mingled it with their own foolish and superstitious Traditions Besides that they did corrupt and pervert the true meaning of the Scriptures with their false glosses and expositions as our Saviour sheweth against them Mat. 5. See also Mark 7. So much for Answer to this Question and in way of clearing the sense of the words Now to the Observations Observ 1 Observ 1. In that our Saviour was touched with the Affection of pity and compassion towards this People we gather that he was subject unto natural and humane Passions and Affections as Grief Sorrow Joy Fear c. He was not without such humane Affections but touched with them and sensible of them in Himself So Chap. 3. 5. He was moved with two Affections at once Anger and Grief So Matth. 26. His Soul was heavy c. and Hebr. 5. 7. the Apostle mentioneth his natural Fear of Death Use 1 Vse 1. This proveth unto us the truth of his humane Nature of which we have often heard before Vse 2 Use 2. It shews the lawfulness of these natural humane Affections and that it is not required of us to be without them as if they were in themselves sinful for then they should not have been in Christ but we are onely to look that we moderate our selves in them See Chap. 3. 5. Observ 2 Observ 2. See here the merciful nature and disposition of our Saviour Christ toward such as are in misery or necessity He is ready to pity them in their miseries and wants whether bodily or spiritual especially in their spiritual necessities as
Chap. 4. that when they were in danger of drowning upon the Sea though he were asleep at that time yet as he was God he took notice and speciall care of them at the self same time to save them from drowning When the Israelites were in bondage in Aegypt so many years the Lord seemed to have forgotten and not to take notice of their distress yet even then he saw and took speciall notice of their affliction Exod. 3. 7. I have surely seen the affliction of my People c. for I know their sorrows When David was so long persecuted by Saul and driven up and down from place to place the Lord might seem to take no notice of his Troubles and Banishment yet it was not so for even then he counted all his wanderings and kept a Register of his tears as appeareth Psal 56. 8. So when Jonah was so long in the Whale's belly c. Use Use Singular comfort to us in all Troubles and Distresses even then when God seemeth to be absent and to have forgotten us and to take no notice of us yet even then let us know that he doth take notice of us and our troubles The eye of his speciall providence is then upon us if we be his Children he seeth and knoweth all that we suffer outwardly or inwardly every Sickness Pain Grief Reproach Slander Persecution c. He is an eye-witness of all though we see not him alwayes in our troubles that is we do not sensibly feel him present with us to comfort strengthen and deliver us yet he seeth us and all that we suffer and not onely seeth it but is carefull and ready to help and deliver us in the due time which himself hath appointted So much of the speciall notice which our Saviour took of his Disciples being in distresse Now to speak of the Distresse it self They were toyled in rowing Or greatly troubled and afflicted in rowing as the word ãâã ãâã ãâã ãâã ãâã doth imply Wind was contrary to them Joh. 6. 18. It appears that it was a great or rough and boysterous Wind which made the Sea to rise And Matth. 14. 24. the Ship was tossed with the Waves By all which it appeareth plainly that they were now in gteat trouble and danger if Christ had not helped them miraculously c. and this affliction was the more grievous because it was in the dark time of the Night Joh. 6. 17. Observ Observ See here in the Disciples of Christ a lively Image of the true Church of Christ and all faithful Members of it in this Life The Disciples of Christ in the dark time of the Night are rowing in the midst of the Sea with great difficulty and danger being forced to labour and struggle against the rough Sea and against the storm of Wind c. Thus is it with the true Church and all the faithfull in this Life as they are sayling through the troublesome and dangerous Sea of this World they meet with many stormes of troubles and afflictions with which they are fain to strive and labour exceedingly to break thorough and overcome them Joh. 16. 33. In the World ye shall have affliction Acts 14. 22. We must through much tribulation enter c. 2 Tim. 3. 12. All that will live godlily in Christ Jesus shall suffer persecution Psal 34. 19. Many are the afflictions of the Righteous c. Revel 7. 14. These are they which come out of great tribulation c. Hereof we have also a most lively Image in Noah's Ark which was a Type of the Church Now as that was tossed with the Waves of the Flood and beaten with Storms of Wind and Weather So it is with the true Church of Christ on Earth it is tossed and beaten with many Waves and Storms of affliction Isa 54. 11. Oh thou afflicted tossed with tempest and not comforted c. It is spoken of the Church of the Gentiles which should be called and gathered unto Christ Now the troubles of the Faithfull in this Life are of two sorts 1. Outward which they suffer in their outward Man and outward Estate in their Bodies Goods good Name c. These are a great part of the Portion which God allotteth to his Saints in this Life as we may see in the examples of Job David Paul and the rest of the Faithfull mentioned in Scripture How many such outward afflictions doth Paul reckon up which he suffered 2 Cor. 6. 11. Chapters Many such outward Storms doth Satan and the World stirr up against the true Church c. 2. Inward troubles which they suffer in their Souls and Consciences partly by reason of Satan's temptations with which he assaulteth them and partly by reason of the burthen of their sins lying heavy on their Consciences together with the inward apprehension of God's wrath against them for the same which they do sometimes feel and complain of as we see in Job Chap. 6. And in David in sundry places of the Psalms as Psal 38 c. Reasons Reasons Why the true Church of Christ in this Life is exercised with so many and great troubles See before Chap. 4. Ver. 37. Use 1 Use 1. To confute the Papists who teach that Worldly and Temporall prosperity is a mark of the true Church But the contrary is true according to Scripture viz. That the condition of the true Church in this Life is an afflicted condition full of troubles c. Vse 2 Vse 2. See what all Members of the true Church must look for upon Earth not a Life of ease and rest nor a calm and quiet Estate but to meet with many and great troubles with many contrary Winds and Storms of outward and inward afflictions to rise against us with which we must strive and struggle from time to time we shall have fightings within and terrours without as Paul had If we will be Christ's true Disciples we must look for many strivings and wrestlings with Satan with the World and with Wicked Men and with our own Sins and Corruptions As it was with David Psal 42. 7. One deep called unto another c. so must it be with us we must look for one trouble to follow another one grief to succeed another c. Therefore make accompt of such Storms to rise against our Ship such Euroclydon's to beat against it and prepare and arm our selves before hand that we be not dismayed when we meet with such Storms but that we may be able by Faith and Patience to stand against them and to over come them To this end daily pray for strength to bear such troubles and to out-wrestle them c. For certain it is we shall meet with them in one kind or other Though God do not afflict all the Faithfull Members of the Church in the same measure nor in the same kind yet he doth try and exercise them with many troubles in one kind or other A foolish thing therefore it is for any of us to think
guilty of this heinous sin of cursing or reviling their own Parents If any such be among you as I wish there be not let them take notice of their grievous and capital Sin and be moved to humble themselves to God speedily and in great measure for it a slight Repentance will not serve for so grievous a sin c. And let all Children hereafter fear to revile or curse their Parents yea let them beware of all Contempt of Parents though it be but in thought lest it make way to reviling words Eccles 10. 20. Curse not the King no not in thy thought c. So it may be said of Parents Vse 2 Use 2. If it be so grievous a sin to curse or revile natural Parents how much more fearful and hideous a sin is it for any to curse or blaspheme the Name of God their heavenly Father and if cursing of Parents be to be punished with death how much more doth Blasphemy of the Name of God worthily deserve this penalty See Levit. 24. Observ 2 Observ 2. See here what Punishment should by the Law of God be inflicted on such wicked Children as stick not to revile or curse their own Parents and that maliciously and wilfully They ought to be put to death for this heinous sin So the Law of God expresly injoyneth Exod. 21. Lev. 20. Yea it is not only said Such a one shall be put to death but He shall surely be put to death and his blood shall be upon him and our Saviour here ratifieth this judicial Law This also is implied by that of Solomon Prov. 20. 20. Who so curseth Father or Mother his Lamp shall be put out in obscure darkness and Prov. 30. 17. The eye that mocketh at his Father c. the Ravens of the Vally shall pick it out Reas Reas The Justice of God requireth that such as maliciously and wilfully revile and curse those by whose means they have received life and Beeing and the natural faculty of Speech should for this sin be deprived of life and beeing and so have all use of their tongues taken from them Use 1 Use 1. See then what to think of such wretched and ungracious Children who are guilty of this Sin They are unworthy to live upon the face of the Earth to see the light or breathe in the Aire if they be so wicked as to curse or revile those by whose means they came first to enjoy this life and to see the light of the Sun c. Worthy they are to have their tongues cut out of their heads yea to have their whole bodies deprived of life sense by the sword and power of the Magistrate And though in some Churches the Law of man and Power of the Magistrate doth not so take hold as it should do of such lewd Children to cut them off by death yet let them not presume of impunity for the Lord himself can and will in this case take vengeance into his own hands and bring them by some means or other to an untimely death in this World and in the World to come punish them with everlasting death if they do not speedily repent in great measure for so heinous and unnatural a sin as this is Use 2 Use 2. This should move us to wish and desire of God that this Law may take place and be executed in this Church for the terrour of all such ungracious Children See B. Babington on Exod. 21. 15. where he mentioneth the Testimony of a good Writer as he saith who saw one put to death in the Church of Tigurine who had cursed and reviled his Mother Mark 7. 11. But ye say If a man shall say to his Father and Mother It is Corban that is to say a Gift by whatsoever Mar. 24. 1621. thou mightest be profited by me He shall be free OUr Saviour in the 9th Verse charged the Scribes and Pharisees with the sin of rejecting God's Commandement for the keeping of their own Tradition Then from the 10th Verse unto the 14th he proveth that they did so by an example or instance given of two particular Precepts of the Law of God which they by their Tradition did make Voyd And 1. He alledgeth those Precepts of the Law of God Ver. 10. 2. He setteth down their contrary Tradition by which they abrogated the Law of God shewing how by it they made voyd the Precepts of God's written Law Ver. 11 12 13. And 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law 2. Sundry other Traditions Ver. 13. Of the Precepts of the Law of God alledged by our Saviour Ver. 10. I have spoken Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees c. Where we are to consider 1. The Tradition it self alledged Ver 11. 2. The hurtfull and dangerous Effects and Consequents of that Tradition Which are two 1. That by it they hindred Children from doing Duty to Parents Ver. 12. 2. That by it they made the Word of God of none Effect Ver. 13. Touching the alledging of their Tradition Consider 1. The maner of alledging in these words But ye say 2. The matter or substance of it If a man say to his Father c. From the manner Observe That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures and the written Word of God So did these Scribes and Pharisees Whereas Moses or rather God himself by Moses saith Honour thy Father and Mother c. They on the contrary taught that in some case Children were not bound to honour Parents So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies by which Doctrine they plainly crossed the Doctrine of the Law of God forbidding not onely hatred of Friends but even of Enemies as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God For example the Word of God saith Marriage is honourable in all c. Hebr. 13. But they say It is not honourable in Ministers of the Church but unlawfull The Word of God saith Every Creature of God is good being received with Thanksgiving 1 Tim. 4. 4. And again Eat whatsoever is sold in the Shambles 1 Cor. 10. 25. But they say It is a sin to eat Flesh-meat upon some Dayes and at some Times c. Christ at the Institution of the Lord's Supper said Drink ye all of this But they say The common People need not Drink of the Sacramentall Cup but onely the Priest Vse Use See how to know false and corrupt Teachers from true and sound examine their Doctrine by the Scriptures according to the rule prescribed 1 Thess 5. Try all things and see whether it agree therewith or whether it do crosse or
to with-hold or take from such these pretious means Because these Scribes and Pharisees willfully contemned and rejected Christ's Doctrine at other times therefore now though he reprove them yet he will not vouchsafe to instruct them because they would not at other times learn of Him therefore now he will not teach them but leaves them in their obstinacy and willfull blindnesse and turns to the Common People to instruct them He would not give holy things to such Doggs nor cast such Pearls to Swine c. See before Chap. 5. 18. Vse 3 Vse 1. See how fearful and dangerous it is for any to be willful Contemners of the Ministry of the Word when they enjoy it or have it offered to them saying with those in Job Chap. 21. 14. Depart from us we desire not the Knowledge of thy wayes c. Or with those Amos 2. 12. and Mich. 2. 6. bidding the Prophets not to Prophesie unto them c. It is just with God to deprive such of these means of Salvation for their unthankfulness and he will do it if they repent not speedily of this hainous sin Oh then let every People and Person beware of obstinacy and wilfull contempt of the Ministery of the Word and other means of Salvation lest they be taken from them and they left to themselves to perish in their own willfull blindnesse and hardnesse of heart Of all kind of contempt of the Word beware of willfull contempt lest if thou willfully reject Instruction when thou mayest have it the Lord afterward deny it unto thee and so thou live and dye and perish for ever in thy willfull blindness Hos 4. 6. The Lord threatneth the Priests That because they rejected Knowledge He would reject them c. So will he say to thee If thou be a Contemner of Instruction If thou wilt not learn of Christ he will not teach thee If thou wilt not learn of his Ministers thou shalt not learn of them for he will either take them away or their Ministery from thee or make it unprofitable to thee so as it shall do thee no good giving thee over to such blindness and hardness of heart that all that is preached to thee shall be as if it were spoken in Parables or in a strange Language c. Use 2 Vse 2. Make use of the means while we have them Seek the Lord while He may be found c. Isa 55. See Cant. 5. Observ 2 Observ 2. In that our Saviour perceiving the Common People to be more teachable than the proud Pharisees doth therefore turn and apply Himself to instruct them rather then the Pharisees We learn That Christ Jesus our Lord is most ready to teach such as are most teachable that is ready willing and fit to learn of him Spirituall and Heavenly matters Therefore he usually passed over the obstinate and refractary Scribes and Pharisees which scorned to be taught of Him and applyed himself rather to instruct either his own Disciples or the Common People which were more tractable and teachable than the Scribes and Pharisees So here and at other times Psal 25. 9. The Meek and Humble will he teach his way The reason is because such are most teachable As on the contrary such as are proud and high-minded are unfit to be taught of Christ Therefore Jam. 4. 6. God is said To resist the Proud and to give grace to the Humble To this purpose also is that Isa 66. 5. Hear the Word of the Lord ye that tremble at his Word c. How forward was our Saviour to instruct the Woman of Samaria because she was teachable Joh. 4. Vse 1 Vse 1. See the cause why many are left and given over of Christ in their naturall ignorance and blindness remaining still in it notwithstanding the plentifull outward means of instruction which they have The reason is because they have not humble meek and teachable minds but are puffed up with conceipt of their own knowledge thinking that they know enough already and therefore desire not further instruction but contemn the means of it that is the Ministery of the Word c. Vse 2 Vse 2. If we would be taught of Christ and desire that he should freely and readily reveal unto us the heavenly Mysteries of his Wlll then let us shew our selves tractable and teachable that is willing and desirous to be taught of Him Quest Quest How can we be taught of Him being now in Heaven Answ Answ Though He teach not now on Earth in His own Person yet He teacheth the Church still by His Pastors and Ministers which He gave unto the Church when He ascended Ephes 4. Therefore in submitting to be taught of them we submit to Christ's teaching Luke 10. He that heareth you heareth me c. Let every one therefore shew themselves willing and desirous to learn of Christ's Ministers especially of their own peculiar Pastor And to this end pray unto Christ Jesus to give us teachable minds desire him to give us a mind to know Him and his Will and withall labour for humble hearts and minds touched with sense of our Naturall blindness then shall we be fit Schollars for the School of Christ whereas on the other side if we be proud and swell with conceipt of our own knowledge Christ will shut us out from his School as he did the self-conceited Scribes and Pharisees Oh then labour and pray for an humble heart and mind willing and desirous to learn of Christ's Ministers Then he will shew himself ready to teach thee not onely by the outward teaching of his Word but also by the inward teaching of his Spirit making the other effectuall to thee Deny thine own carnall wisdom and seek to Christ who is the eternall Wisdom of God the Father to enlighten and teach thee 1 Cor. 3. 18. If any seem to be wise let him become a fool that he may be wise The more thou art humbled in the sight of thine own Naturall folly and ignorance in heavenly matters the fitter Schollar thou art for Christ and the sooner will he teach thee the knowledge of his Will in matters of Salvation Humble thy self therefore even at the feet of Christ as Mary did Luke 10. to learn of him in the Ministery of the Word c. Hunger and thirst after heavenly knowledge then Christ will satisfie thee Observ 3 Observ 3. In that he called the whole multitude unto him to be instructed we may hence gather That it concerneth all sorts of persons to hear the Word and Doctrine of Christ and to be instructed therein of whatsoever Age Sex Condition c. they be whether Young or Old Men or Women Rich or Poor c. Therefore in the words following it is said He bids them all hearken unto Him When the Law was to be given all the People were to be assembled to the Mount Sinai to hear and take notice of it Exod. 19. And so Josiah read the Book of the Law in the
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
the Faithfull and their Seed c. Let such therefore be truly thankfull c. Use 3 Use 3. Admonition to all Parents to repent of their Sins and to beware of giving ill example to their Children considering how apt they are to follow them How soon do they learn of Parents to swear to lye to speak filthily to pilfer and steal to be touchy froward c. Take heed then of giving such wicked Example Endanger not thine own Soul and the Souls of thy Children together lest hereafter they have cause to curse the day in which they were begotten or born of thee Leave not the cursed Inheritance and Patrimony of Sin to thy Child but on the contrary labour for the true fear of God in thy heart and shew it by giving a holy and religious Example to thy Children that they may be Heirs of thy Graces not of thy sins So much of the first part of Christ's Answer to the Pharisees Now followeth the second His denial of their sute Where 1. Consider the manner of denying with an Asseveration c. 2. The matter or denial it self There shall no Sign be given c. Verily I say unto you Observ It is lawful sometimes to use more than bare and naked assertions or denials in our Speech to others adding some such earnest Asseveration as Verily truly or in truth c. Provided that it be not commonly or ordinarily but in serious matters and of much weight and moment which we deny or affirm Otherwise in common matters Yea and Nay must suffice Mat. 5. 37. See before Chap. 3. ver 28. There shall be no Sign given c. Quest 1 Quest How is it said no Sign should be given them seeing Mat. 16. it is said No Sign but that of the Prophet Jonas that is to say The great Miracle of Christ's Resurrection from the dead upon the third day figured in the rising of Jonas out of the Whale's Belly Answ Answ The meaning here is this Not that no Sign at all should be given but 1. That no such Sign or Miracle as they would have 2. No Miracle at all should be wrought at their motion and sute or to gratify them or to do them good because they were not fit to receive good by any c. As for that Miracle of Christ's Resurrection figured in Jonas it was not given at their sute or for their sakes or to do them any good but to convince them of Christ's God-head and so to condemn them and leave them without excuse for not believing in him Quest 2 Quest 2. Why is it said No Sign should be given but that of Jonas seeing our Saviour did after this Conference with the Pharisees work many other Miracles Answ Answ They were not wrought at their motion or sute nor yet for their good who being wilful Contemners were not likely to profit by them neither did they but they were wrought by our Saviour of his own accord and Will by vertue of his Calling and for the good of them who were fit to make use of them Quest 3 Quest 3. Why would not our Saviour work such a new Miracle as they would have at their Request seeing he might by that means have shewed his Power for the convincing of those Pharisees and for confirmation of his Disciples Faith Answ Answ 1. Because it was needless at this time for him to work any such Miracle seeing he had before wrought so many and some of them but newly which were sufficient both to convince the Pharisees and to confirm his own Disciples 2. Because they sought such a Miracle for an evill end viz. to tempt Him c. as we have heard before Therefore he would not grant their sute lest he should by yielding to them seem to favour them and so harden and confirm them in their Hypocrisy and Unbelief 3. Because He saw they were wilful Contemners of his Doctrine and Miracles and therefore not likely to profit by such a Miracle but rather to abuse it to the dishonour of God by cavilling or taking exception at it c. Observ Observ That the Ordinances of God and means of Grace and Salvation ought not wittingly and willingly to be given or tendred to such as are not likely to profit by them but rather to profane and abuse them to the dishonour of God and their own greater damnation For example not to obstinate and open Contemners nor to profane scoffers at holy things c. To such as these we ought not willingly and wittingly to offer or tender the holy Ordinances of God as the Word Sacraments or other holy Rights and Priviledges of the Church and means of Salvation Matth. 7. 6. Give not that which is holy unto Dogs neither cast your Pearls before Swine c. Our Saviour would not give a Miracle which was ordained for confirmation of the Faith of God's Elect to these obstinate Pharisees c. No more should the Word or Sacraments be given or offered to such as openly and wilfully contemn them or scoff at them so long as they remain such Reasons Reasons 1. These Ordinances are the peculiar Rights of the Church therefore not to be made common to such open and wilful Contemners who either are or ought to be shut out of the Church by Excommunication They are the Childrens Bread therefore not to be given to Doggs c. See before on the 27th Verse of the 7th Chapter 2. It is a high dishonour to God and disgrace to his holy Ordinances to be tendered to such as are more likely to abuse them by further contempt than to profit by them Use Vse Admonition to all Christians to take heed of giving holy things to such profane Dogs and wilfull Contemners This chiefly concerneth Ministers of the Word to whom is committed the dispensation of the Word and Sacraments Yet in some sort also it concerns other Christians to beware of profaning holy things by offering them rashly to such open wilful Contemners as holy Instructions holy Exhortations Admonitions out of the Word c. Ver. 13. And He left them c. Here is shewed what followed upon our Saviour's Answer to the Pharisees He perceiving their Obstinacy that they wilfully blinded and hardned themselves in Unbelief doth leave them to their own hardness of Heart not using any further means of Admonition or Instruction or the like to do them good He departed to the other side that is To thher side of the Se a of Galilee opposite to the parts of Dalmanutha where he was before Observ Observ The just Judgment of God upon obstinate wicked men which do willingly and wilfully go on in sin hardning themselves therein against the light of their own Conscience The Lord doth usually give over such and leave them to their own hardness of heart and to finall Impenitency Isa 6. 9 10. Go and tell this People Hear ye indeed but understand not See ye indeed but perceive not Make the Heart of this
c. And sinfull ãâã ãâã ãâã ãâã ãâã not onely tainted with corruption of sin but full of sin polluted with many and grosse sins and living in the same without Repentance This is added to explain the former Title Adulterous shewing why they were not the true spirituall Children of Abraham but rather a bastardly Brood because they were not holy and religious in Life as was Abraham but profane and wicked Observ 1 Observ 1. When we have occasion to speak or make mention of the sins of gross and notorious Offenders we are not to speak too favourably of them but rather to censure them sharply as they deserve Not to excuse or lessen but rather to aggravate them So our Saviour here being to speak of the wicked Jews speaks not favourably but calls them an Adulterous and sinfull Generation a wicked and bastardly Brood c. So at other times as Matth. 16. 4. So Matth. 7. 6. He calls them obstinate Contemners and Scoffers at Religion Doggs and Swine He calls Judas Devil See 2 Pet. 2. how sharply the Apostle censureth those wicked false Teachers and Seducers calling them brute Beasts Wells without water Clouds carryed with a Tempest c. So Jude Epist. ver 12. Fruitless Trees twice dead c. Raging Waves of the Sea foming out their own shame wandring Stars c. Thus when we have occasion and are called to speak of gross or notorious wicked persons we are not to favour or spare them but to censure their open and manifest sins as they deserve thereby to testifie our own detestation of them and make them odious to others Especially this concern Ministers of the Word in their publick Ministery when they have occasion to speak of the sins of grosse Offenders not to mention them or reprove them too favourably but sharply to censure them especially obstinate Offenders c. Use Use This condemns the practice of such as are wont to excuse minse or colour-over grosse and notorious sins of others when they have occasion to speak of them especially if the Offenders be their Friends c. Observ 2 Observ 2. It is a great occasion of sin to live amongst such People or Persons as are profane and wicked Living in midst of an Adulterous and sinfull Generation is mentioned here by our Saviour as one occasion of being ashamed to confess him and his word before men See Joh. 12. 42. True of all sins both of commission and omission Living and conversing amongst the wicked is a great occasion to move such as so live both to do that which is evil and also to neglect and omit good Duties Living in Sodom was afterward an occasion unto Lot's Daughters of committing the sin of incest with their Father Joseph's living among the profane Egyptians in Pharoah's Court was an occasion to him of using that profane Oath or asseveration By the life of Pharoah The Israelites living so long among the Idolatrous Egyptians was an occasion to them of making a Golden Calf c. Peter's coming into the High-Priests Hall and standing amongst that profane Company and warming him by the same fire was the occasion of his dangerous sin of denying Christ c. Reas 1 Reas 1. We are by Nature apt to follow and be led by evil example of others with whom we live and converse Prov. 22. 24. Go not with a furious man lest thou learn his wayes c. Reas 2 Reas 2. Sin is of a contagious Nature apt to spread the infection of it to those that live amongst the wicked like a Leprosie or other contagious Disease Like leaven 1 Cor. 5. 6. A little leaven leaveneth the whole Lump Use 1 Vse 1. See how dangerous for any to make choice to live and converse amongst the profane and wicked Thus do many young Gentlemen and others who travail beyond the Seas and live in forrain Countries among Papists and other profane Persons and People without a lawful Calling onely to see Fashions c. Hence is it That many of them return home infected with popery or profanesse Such also offend in this kind who being to choose a place for their Dwelling do willingly plant themselves in profane places where sin aboundeth and where they are like to have little or no company but of profane persons c. How dangerous is this experience teacheth For do we not see how by this means some that have been zealous and forward in Religion have fallen away and waxed cold or lukewarm in religious Duties and have also been drawn into the practice of gross sins c. Take heed therefore it is a tempting of God thus to cast thy self upon so great an occasion of sin David lamented his misery That he was forced to dwell among the profane Psal 120. 5. And wilt thou bring this misery and danger upon thy self willingly Use 2 Vse 2. See what need for such as are called to live amongst profane and wicked Persons or People to walk wisely and circumspectly in regard of this great occasion of sin that they be not drawn away by it Col. 4. 5. Walk in wisdom toward them that are without As those that live amongst such as are infected with the Plague or other contagious Diseases have need to walk warily lest they take the infection So here such as live amongst the profane that are infected with the Plague or Leprose of gross sins had need be watchfull over their wayes lest they be infected by the society of such and drawn away either to the love and liking of their sins or to the neglect and omission of good Duties He that walks among snares and pit-falls had need to look to his Feet so he that lives among the wicked c. Ezek. 2. 6. The Prophet compares them to Briars and Thorns which are so apt to lay hold and to prick such as come near them Also to Scorpions which will sting such as come near them Vse 3 Use 3. For admonition to all that profess to be God's Servants to shun the society of the profane and wicked of this World as much as is possible and to separate from the same lest their society be an occasion of sin unto them 2 Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing c. Revel 18. 4. Come out of her that is out of Babylon my People that ye be not partakers of her sins c. Not that we can wholly separate from the wicked for then we must go out of the World but as much as is possible so far that we do not willingly and without a calling use their company or live among them Observ 3 Observ 3. It is no sufficient excuse for Sin or for omission of good Duties that such as are guilty of the same do live amongst wicked and sinfull Persons or People No excuse for being ashamed of Christ and his Word though we live in an Adulterous and sinfull Generation No
be expressed by any visible shape neither ought we at any time to go about to express or resemble them by any such form or shape Object Object God hath appeared to men in visible forms or shapes as to Abraham in the form of a Man Gen. 18. and to Jacob when he wrestled with him Gen. 32. 24. So to Daniel in Vision he appeared in the form of an ancient King sitting on his Throne Dan. 7. 9. and Mat. 3. the Holy Ghost descended on Christ at his Baptism in the shape of a Dove Answ Answ 1. Those shapes or forms were not assumed or used to express the Nature and Essence of God or the Persons in Trinity but onely as symbolical Tokens of God's presence for that time in which he so appeared 2. Though God himself may appear in what form he pleaseth at some times and for special causes yet we may not so resemble or express him by any Image because he hath forbidden us so to do as in the second Commandment and else-where in his Word Vse Use See by this the gross sin of the Papists presuming to make and use Images and Pictures of the Trinity as of God the Father in the shape of an old man of the Holy Ghost in the form of a Dove So also they make Images of Christ to express his Person and for religious Adoration Observ 3 Observ 3. This Cloud being sent to cover and hide the Divine Glory of Christ and the Glory of Moses and Elias from the Disciples sight and so to curb and restrain them from curious searching and prying into that Glory further than was fit for them This may teach us that we ought not curiously to search or pry into the Knowledge of those things which God hath hid from us and which are not fit for us to know and be acquainted with in this life but we must be content to be ignorant of them It is a learned Ignorance which becometh us For example We are not too curiously to search into the Nature and Essence of God or distinction of Persons or into the Decree and Counsel of God to find out the causes of it or into the Glory and Majesty of God or of Christ or into the Nature and Quality of that heavenly life to come c. I say we are not too curiously to search into these things or to desire to look or pry into them further than is fit for us that is to say further than we have light and warrant from the Word of God So far as we have ground from it we may and ought to search after these things but we must not be wise above that which is written 1 Cor. 4. 6. We must not desire to understand above that which is meet to understand but to be wise unto sobriety Rom. 12. 3. To this end remember what is said Deut. 29. Secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever c. For this cause Exod. 19. 21. at the giving of the Law on Mount Sinai the People were straitly charged not to come too near the Mountain to gaze that is curiously to pry or look into the Glory of God then appearing in the Mount No more must we come too near the Majesty of God to gaze or pry into those secrets which he hath hid from us but we must keep within the bounds he hath set us in his written Word Mark 9. 7. And there was a Cloud that over-shadowed them and a Voice came out of the Cloud saying This is July 2. 1626. my beloved Son hear him NOW followeth the special Adjunct or Circumstance which accompanied the former miraculous Apparition of the Cloud c. viz. The heavenly Voice uttered out of that Cloud Where 1. Consider the manner of uttering this Voice It came out of the Cloud 2. The matter it self uttered or spoken by it This is my beloved Son hear him Of the first A Voice This was the Voice of God the Father the first Person in Trinity as may appear partly by the words uttered in which he calleth Christ His Son This is my beloved Son c. and partly by 2 Pet. 1. 17. where it is said plainly That he received from God the Father Honour and Glory when there came such a Voice to him Came out of the Cloud that is It was uttered or sounded from Heaven through the Cloud and that in sensible manner so as it was plainly heard of the three Disciples unto whom it was especially directed 2 Pet. 1. 18. This Voice which came from Heaven we heard when we were with him in the holy Mount Now whether this Voice were uttered by the immediate Power of God or by the Ministry of some Angel as sometimes the Lord used to speak unto men is not expressed and therefore uncertain although it seems probable that it came immediately from God 2 Pet. 1. 17. it is said to come from the excellent Glory See Dr. Willet on Exod. 19. 19. Quest Quest Why was this Voice of God the Father uttered through the Cloud and not directly and immediately from Heaven Answ Answ That the Disciples might be the better able to hear it without being too much astonished and over-whelmed with fear Therefore the Cloud was caused to come between them and the glorious presence of God to mitigate the terrour of his presence and of the Voice which was uttered by him For if they were so astonished at the hearing of this Voice notwithstanding that it was conveyed to them through the Cloud that they fell on their faces to the ground Mat. 17. 6. how much more would they have been terrified if they had directly and immediately seen the Majesty of God and heard his Voice from Heaven without any Cloud coming between Observ Observ See here the goodness and mercy of God toward his Saints in this life in that he doth reveal and manifest his Will to them in such sort as they are capable thereof and by such wayes and means as they are able to bear Herein he graciously stoopeth to our Infirmity Hence it is that the Lord in revealing Himself and his Will to his Saints hath not used to appear and speak to them immediately and directly from Heaven for then they could not have endured either the sight of his Glory or to hear his terrible Voice but his manner hath been to instruct and teach them mediately that is to say by some instrumental cause or mean either ordinary or extraordinary coming between himself and them As for example either by the Ministry of Man as he doth ordinarily or else by the Ministry of Angels appearing and speaking in his Name as he did often both in the Old and New Testament or else by extraordinary Visions and Dreams sent unto men or else by manifesting his presence by some sensible Sign and Token and so speaking unto men as he did here unto the Disciples out
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word ãâã ãâã ãâã ãâã ãâã doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called âedidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
matter about which he found them disputing or reasoning with his Disciples ver 16. 3. The suit or supplication made unto Christ by the Father of the lunatick and possessed Child together with Christ's Answer ver 17 18 19. 4. The conference of our Saviour Christ with the Father about his Son ver 21 c. Of the second Christ's return to his Disciples c. 1. I will speak of his return or coming unto them 2. Of the Accidents which were at his coming When he came to his Disciples This is not to be understood of all his Disciples for three of them viz. Peter James and John were with him before but of those other nine which were left behind by our Saviour when he went a part into the Mountain to be Transfigured now he returneth to them again either to the place where he left them or else to some other place as is likely where he had appointed them to wait for his return Luke 9. 39. The time is expressed That it was the next Day when they were come down from the Hill that is so say the next Day after his Transfiguration and after that they were come down from the Mount on which he waâ Transfigured whence it may be gathered That he stayed all the night before with his three Disciples either in the Mount where he had been Transfigured or else in some other private place near adjoyning Vide Jansen Hinc verò colligit Stella Transfigurationem noctu factam fuisse Vide Stellam in Luc. 9. 37. Vide etiam Caietanum in locum Quest Quest Wherefore did our Saviour at this time return to his other Disciples Answ Answ For a two-fold end 1. That in that place he might take occasion to work this great Miracle for confirmation of his Doctrine 2. That he might help and comfort his Disciples being at this time in great trouble and distress For. 1. They were not able by reason of their weakness of Faith to cast out the Devil from the lunatick and possessed Child as they had endeavoured to do which do doubt was a matter which greatly perplexed their mindâ for they could not but fear that this would tend to the great disgrace not only of themselves but of Christ their Master and so bring both their Persons and Doctrine into contempt with the People 2. This trouble was further aggravated by the malice of the Scribes the enemies of Christ who when they saw that in Christ's absence his Disciples could not cast out the Devil did hereupon take occasion to reason and dispute against the Disciples and to cavil and take exception against them for not being able to work that Miracle which they had assayed to do as appeareth by the words following in this verse Observ Observ Christ's provident care over his true Church and faithfull Servants in time of their Troubles and Distresses in that howsoever he suffer them to come into great Troubles and for a time doth absent himself He doth not utterly leave or forsake them therein but doth in due time or seasonably appear and shew himself for their help and deliverance Though for a time he seem to forget them yet at length in due time and when they have most need of his help he doth use to manifest his presence with them So here he took occasion at this time especially to return to his Disciples and suddenly to shew his presence amongst them to help and comfort them being in great trouble and perplexity as we have heard See before Chap. 4. 39. and Chap. 6. 50. So we heard Chap. 6. 48. That when they were in great trouble and danger having toyled a great part of the Night to row against the Wind in a storm he suddenly came walking on the Sea to help them in their greatest Distresse and in the fittest time that could be wished of them Now followeth the special Events or Accidents which fell out at our Saviour's return or coming again to his Disciples They are three especially That he saw a great Multitude gathered together about his Disciples 2. That he found the Scribes questioning with them 3. The behaviour of the multitude or common People towards Christ at his coming So soon as they see him they were amazed c. Of the first He saw a great Multitude about them The occasion of this concourse of People flocking about Christ's Disciples at this time was no doubt the fame and report which they had heard both of their Doctrine formerly preached in publike and also of the Miracles wrought by them especially at the time of their first sending forth to preach and to work Miracles as we have heard before Chap. 3. 13 c. and as it appeareth Matth. 10. and Luke 9. The fame of this their former preaching and working of so great Miracles did as it is likely move the People at this time to gather together about them in so great number that so they might both hear their teaching and conference and also see the Miracles wrought by them and particularly this Miracle of casting the Devil out of this lunatick and possessed Child which the Disciples went about to do but could not effect it Now although it is probable That a great part of this People did thus flock unto Christ's Disciples for sinister respects as for Novelties-sake out of vain curiosity or to cavil at their Doctrine and Miracles c. yet it is also likely that many of them came with a good affection and desire to reap some spirituall good and profit by the Doctrine taught and by the Miracles which should be wrought by the Disciples And this is the more probable because it is said verse following That this Multitude testified their good affection to Christ himself by running to him and saluting him presently upon his coming It is therefore probable that they were also well-affected to the Disciples of Christ for their Master's sake Observ Observ The forwardness of this People in flocking to Christ's Disciples to hear their teaching and to be eye-witnesses of the Miracles wrought by them for confirmation of their Doctrine ought stir up us to âhe like diligence and forwardness in repairing to the publike Ordinances of God as to the publike Ministery and Sacraments and to publike prayer in the Congregation upon all occasions especially upon the Lord's Day c. otherwise the zeal of this People shall rise up in Judgment against us for our coldness and slackness in this duty See before Chap. 2. ver 1. 2. Scribes Were such as were called to publike Office of expounding the Law in the Synagogue of the Jews ut saepe dictum It followeth And the Scribes It is probable also that the Pharisees joyned with the Scribes c. Questioning with them That is reasoning or disputing with the Disciples of Christ What it was that they disputed or reasoned with them about may appear by that which followeth ver 16. 17 18. For when our Saviour asked the Scribes
but suffereth him to shew greater rage and cruelty than ever before 2. That by this means the extremity of the Devil's rage and tyranny and the lamentable misery of the child might be the more taken notice of by all the People present and consequently the greatness of the Miracle wrought afterwards by Christ might the more evidently appear to the Glory of God confirmation of the Truth and convincing of the Enemies thereof especially the Scribes and Pharisees Observ 1 Observ 1. One property of the Devil is That when he is resisted and begins to fear that he shall shortly lose or be deprived of his Kingdom and Power which he hath and exerciseth over men then doth he use to shew his rage and malice so much the more against such as are under his Power So here when our Saviour did but begin to set Himself and his Power against the Devil which was in this Child presently the evil Spirit did rage the more both against the child by casting him into a grievous fit and also against Christ himself by tormenting the child even in his presence and as it were in despite of him so far as Christ suffered him So afterward we shall hear that when Christ rebuked and commanded him to come out of the child and not to re-enter he thereupon raged the more tormenting and racking the Body of the child so grievously That he had almost killed him So at other times when our Saviour went about to cast him out of the Bodies of such as were possessed the Devil perceiving that he was like to be cast out and lose his possession did hereupon shew his malice the more in torturing the bodies before he went out of them In like manner he dealeth with such as are Spiritually possessed by him For when they do by the Power of Christ resist his inward Suggestions and Temptations and so he begins to fear that he shall lose his possession of their hearts thereupon he groweth the more malicious and out-ragious against them labouring to molest and vex them so much the more with all kind of Temptations both inward and outward Revel 12. 12. After the Battle fought between Michael and the Dragon that is between Christ and Satan the Devil having been resisted by the Power of Christ and being by the same Power thrown down from Heaven to Earth thereupon he had great wrath knowing that he had but a short time Use Use See the cause why Christians do usually feel so great Assaults and Temptations of Satan about the time of their first Conversion when they first set themselves seriously about the practice of Repentance and begin to come out of Satan's Kingdom and Snare The reason is because then the Power and Grace of Christ begins to shew it self in them which Satan perceiving begins to fear that he shall be cast out shortly and lose his Dominion and Power which he hath formerly exercised in them and therefore he so rageth against them by more fierce and violent Temptations than ever before that so he may hold them still under his Tyranny And hence it is also That he useth at such times to stirr up all the outward trouble he can against such persons thereby to dismay and hinder them in the practice of Repentance and to keep them from turning to God No cause for such to be dismayed with these Temptations and Troubles with which Satan doth at that time above all other usually molest and trouble them No cause to think the worse of thy estate before God but rather the better and to comfort thy self For it argues That the divine Power and sanctifying Grace of God doth begin to shew it self in thee and to make resistance against Satan and that he begins to feel himself resisted and incountred by a contrary Power within thee which makes him to fear the losse of his Kingdom and Possession in thee therefore he so rageth and bestirreth himself to hinder the work of Conversion in thee that so he may not be cast out c. Therefore be not thereby discouraged but rather fight and strive the more couragiously against him as being assured of Victory at length For greater is he that is in thee than he that is in the World c. Observ 2 Observ 2. That the Faithfull do not alwaies find present help or deliverance out of their Troubles so soon as they have sought unto God by prayer for it but sometimes in stead of deliverance their Afflictions grow more sharp and grievous than before Thus was it here with the father of the possessed child being a Believer though he had sought to Christ by prayer for his child to have the Devil cast out of him yet was he so far from being presently delivered that on the contrary Christ suffered the Devil to torment and afflict the child worse then before So the Lord dealeth often with others of his Children When the People of Israel were afflicted with cruel bondage in Aegypt there is no doubt but that the Godly amongst them did at the first beginning of that Affliction seek to God by prayer for deliverance and yet they were so far from being forth-with delivered that their bondage grew more and more heavy and grievous for a time Exod. 1. Reason Reason The Lord doth permit this 1. For the great Tryal and exercise of the Faith and Patience of his Saints and Children 2. The more to manifest his own Power Goodness and Mercy in delivering them when they are in greatest Distress and Misery Use Use To stay and comfort the minds of the Godly when they feel it to be thus with them that although they have prayed and sought to God in their Troubles yet they are not presently delivered or helped but their Afflictions do rather increase and grow more and more sharp and grievous than before If this be thy case yet be not dismayed nor cast away thy hope or confidence in God but labour still to trust in him and rely upon his Word Promise for deliverance in due time yea though in the mean time thy Troubles increase and multiply upon thee know that all this makes for God's Glory and thy Good For the more through tryall and manifestation of his Graces in thee c. And that his Power and Goodness may the more cleerly shine forth in delivering thee when thou art in greatest Distresse or seest least hope or sign of deliverance Thy greatest extremity is God's best opportunity to shew his mercy in helping thee and making a way for thee to escape out of thy Troubles Observ 3 Observ 3. Miserable condition of such as are under Satan's Power c. Of this before ver 18. Mark 9. 21 22. And he asked his father How long is it ago since this came unto him And he said Of a child April 22. 1627. c. HItherto of the three first Antecedents or Preparatives which went before this Miracle which Christ wrought upon the possessed and lunatick
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So âe requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
used by the Disciples for the effecting of this Miracle in casting the Devil out of the Lunatick child whence we may gather That although the Apostles of Christ had the Power and Gift of Miracles as of casting out Devils curing Diseases miraculously c. yet they had not this Power or Gift of themselves neither was it by any power of their own that they did work such Miracles for then they might have wrought them without the help of prayer but it was the Power of God and Christ himself that wrought by them as by Instruments only and no otherwise Luke 10. 17. The seventy returned again with joy saying Lord even the Devils are subject to us through thy Name And Acts 3. 12. Peter said unto the People Why look ye so earnestly on us as though by our own Power or Holinesse we had made this man to walk The God of Abraham Isaac and Jacob hath glorified his Son Jesus c. And ver 16. His Name hath made this man strong c. And this shews a main difference between the Miracles of Christ and those which were wrought by the Apostles or Disciples of Christ The Miracles of Christ were wrought in his own Name and by his own proper Power as he was God but the Miracles which the Apostles wrought were not effected by their own power or in their own name but in the Name and by the Power of Christ and therefore it was needfull for them to invocate or call upon the Name of Christ in working of those Miracles which were effected by them yea sometimes it was needful for them to use extraordinary and solemn prayer with fasting in the casting out of some kind of Devils from the possessed as our Saviour here telleth them Object Object Our Saviour himself did sometimes use prayer in the working of his Miracles as Joh. 11. 41. in the rasing of Lazarus from Death Therefore it may seem that he had not power of himself c. Answ Answ This follows not For he prayed as Man and as Mediator and so in respect of his humane Nature it is true that he had no power to work Miracles yet as he was God he had power of himself and so he wrought that and all other this Miracles Vidâ Bezam in locum Observ 2 Observ 2. The power and efficacy of true prayer that it is a means to effect great matters and to procure and obtain great and extraordinary blessings and benefits at the hands of God for our selves and others A means to obtain at the hands of God the extraordinary Power and Gift of casting out Devils from the possessed yea of the worst sort of Devils and such as have held possession for longest time Jam. 5. 16. The effectuall fervent prayer of a Righteous man availeth much which the Apostle proveth there by the example of Elias who both shut up and opened Heaven by his prayer And it may further appear by sundry examples in Scripture of the Saints of God who by prayer have prevailed with God for the obtaining of great and extraordinary matters for themselves and others Hos 12. 4. Jacob by prayer and supplication wrestled and prevailed with God for the obtaining of his speciall favour and blessing At the prayer of Joshuah the Sun in the Firmament stood still while the People of God obtained Victory over their Enemies Josh 10. 12. By the prayer of Moses the Israelites were delivered at the Red-Sea Exod. 14. And Exod. 17. by his prayer they prevailed against Amalek Acts 12. By the Churche's prayer Peter was miraculously delivered out of Prison by an Angel Reas 1 Reas 1. It is a duty commanded of God therefore most pleasing to him and he hath also joyned his promise Reas 2 Reas 2. It is a work of Gods own Spirit in his Children Rom. 8. 26. Reas 3 Reas 3. It is offered up to God in the Name of Christ c. Rev. 8. 3. Use 1 Vse 1. To encourage us to be fervent diligent and conscionable in this exercise of prayer both publike and private seeing it is of so great power and force with God to effect so great matters and to obtain such great and extraordinary benefits and deliverances This should make us forward on all occasions and in all our necessities and in the necessities and distresses of others to go unto God by prayer Phil. 4. 6. In nothing be carefull but in every thing by prayer and supplication with Thanksgiving let your Request be made known to God If no hope to prevail with God it were in vain to pray and seek to him but now that we see how powerfull and effectuall it is with him to obtain the greatest blessings for our selves and others how should this encourage us to be frequent in this Duty on all occasions Therefore to quicken our dulness and sluggishness to this Duty let us often think of the power and efficacy of true prayer made in Faith feeling and truth of heart though with much weakness and imperfection that such prayer though weak in it self and as it comes from us yet as it is a duty commanded of God and a work of his own Spirit in us so it is most powerfull to prevail with him for the greatest blessings or deliverances which we or othersstand in need of Quest Quest But if prayer be so effectual with God how is it that the Children of God do pray much and long for some blessings and yet do not obtain the same at least not in long time Answ Answ 1. Though they do not alwaies obtain that they ask yet their prayers are effectual and do prevail to obtain some thing else which is better for them 2. Whereas he deferreth long to grant their petitions sometimes this is not because he is not moved with their prayers but to exercise their Faith and stir them up to more fervency in prayer Vse 2 Vse 2. This should move us earnestly to desire and crave the help of our prayers in others Necessities and Distresses especially the prayers of the Saints and Faithfull Thus doth Paul often in his Epistles crave the prayers of the Churches for himself And Job 42. 8. The Lord himself bids Job's Friends go to him that he might pray for them c. Remember here what is said Jam. 5. 16. The prayer of a Righteous man availeth much c. Now in that fasting is here added unto prayer as a help and furtherance to it to make it more effectuall before I come to the particular Instructions from the words here is occasion to speak something in general toughing this exercise of religious fasting but because this was handled at large not long since when we were called to celebrate the last publike Fast therefore I will now speak but briefly of it 1. Shewing what a religious Fast is 2. The Causes of it Of the first It is a voluntary abstinence from bodily Food and other comforts of this Life for a time to a religious end
we the love of God because he laid down his life for us This is that incomprehensible love of Christ to us which passeth Knowledg c. Ephes 3. 18 19. Use 1 Vse 1. This should cause us to be truly thankfull unto Christ Jesus for this his entire love and affection to us and to shew it by our true love to him again as also by our zeal for his Glory and Conscionable obedience to his will and Commandments in all things Use 2 Use 2. It should also move us to love one another with true and unfeigned love even as Christ hath loved us and to shew it by our mutual care of each others good and Salvation And Ephes 5. 2. Walk in Love as Christ hath loved us c. Observ 2 Observ 2. The great humility and lowliness of mind which was in our Saviour Christ and which he shewed in his carriage while he was on earth not onely toward elder persons but even toward little Children iâ that he did not disdain or contemn them or their presence and company but vouchsafed to be with them ând to suffer them to be with him and to be near unto him yea to take them in his own arms Though he waâ the Son of God and Lord of Heaven and earth yet did he not disdain thus to humble himself towards little Children as occasion was offered How truely might he say of himself as he doth Matth. 11. 29. Learn of me for I am lowly in Heart Use Use Herein we are to imitate the example of our blessed Saviour by humbling our selves in heart and in all our carriage even toward the meanest persons even toward Children if occasion be offered Some are so haughty and proud that they disdain little Children and will scarse look upon them or take notice of them How unlike are these unto our Saviour Christ who so far humbled himself as to take little Children in his arms and to set them beside him c. Let us cast off Pride and labour to become like unto him in this practice of Humility The rather because this is one of those special Graces for which he hath propounded himself a pattern unto us Observ 3 Observ 3. Iâ that our Saviour took this young child and set him before them as a pattern of Humility the better to stir them up to the practice thereof we may gather that Christians ought to resemble and be like unto young Children in the Grace of Humility and in the practice thereof Matth. 18. 3. Verily I say unto you Except ye be Converted and become as little Children viz. in Humility ye shall not enter into the Kingdome of Heaven And ver 4. Whosoever shall humble himself as this little Child the same is greatest in the Kingdome of Heaven An example of this in David Psal 131. 1 2. Lord My Heart is not haughty nor mine eyes lofty c. Surely I have behaved my self as a Child that is weaned from his Mother my Soul is even as a weaned Child Quest Quest But are not Children tainted with Pride as well as elder people Answ Answ Yes they have in them by nature the seed of this sin of Pride as well as of other sins but the sin of Pride doth nothing so much reign or shew it self in them especially in young Children as it doth in elder and grown persons Therefore though Children are not wholly free from the root of Pride nor yet perfect in Humility yet in comparison of elder persons they may be truely said to be very humble and free from Pride Therefore in this Grace of Humility and in the practice thereof we ought to resemble them More particularly there are some special properties or effects of Humility which do appear in young Children and in which we ought to be like unto them 1. They are not so puffed up as elder people with high conceipts of themselves or of their own good parts and gifts as beauty comeliness of body nobleness of Birth and they do not think the better of themselves for these neither do they boast of them No more should we be puffed up with conceipt of our selves or think too well of our selves because of any gifts in us either natural or Spiritual but think meanly of our selves neither should we glory in them 1 Cor. 4. 7. What hast thou that thou didst not receive Now if thou didst receive it why doest thou glory c. 2. Young children are not apt to disdain or contemn others with whom they live but to think as well of them as of themselves yea though they be their inferiours If the child of a King or Nobleman and the child of a far meaner person live together for a time the one will not disdain the other but think well of him and so carry himself as if he were his equall and not his inferiour No more ought we to disdain or despise our brethren with whom we live though inferiour to us but to think as well and better of them then of our selves Rom. 12. 16. Mind not high things but condescend to men of low estate See Phil. 2. 3. 3. Young Children are not ambitious in seeking after Vain-glory neither are they much affected with praise or dispraise honour or preheminence one above another but are contented with their estate So shold Christians be Gal. 5. 26. Let us not be desirous of Vain-glory c. So David Psal 131. 4. They are not given to strife and contention which is another fruit of Pride but are of a quiet and peaceable disposition or if any strife arise between them it is soon abated and ended So should it be with us we should be far from strife and debate and in humility of heart desire and seek Peace and unity with others Phil. 2. 2. Be of one accord and of one mind Let nothing be done through strife c. 5. They are not given to envy against others which is a fruit of pride but rejoyce in each others good which is the property of true humility So should it be with us Gal. 5. 26. Let us not provoke or envy one another 6. They are tractable to admonition and reproof ready to submit unto it and easily reclaimed from a fault So should it be with us As David Psal 141. Let the Righteous smite me c. Use 1 Use 1. To reprove such as are far from resembling young Children in humility being most unlike unto them many such there are who are full of Pride and Self-conceit of themselves and of their own parts and gifts and shewing it by fruits of Pride by contempt and disdain of others by ambitious seeking after their own praise and glory by contention and strife with others by living in envy and malice against others c. Where such fruits of Pride do reign and bear sway How can there be true Humility and so How can such be like unto little Children in humility and consequently good Christians and fit for the Kingdom
are upright before him ayming at his glory in all that they do In this case he accepteth the will for the deed in them 2 Cor. 8. 12. Though we make but a weak and timorous profession of hiâ Name yet if it be in truth and sincerity he accepteth it and doth account us in the number of his disciples Earthly Masters will not entertain or keep such a servant as is ashamed openly to acknowledg his Master before others But Christ our heavenly Master is more gracious in bearing with us though we be ashamed oftentimes to profess him and his Word before men so openly and boldly as we should do This may greatly comfort us against our weakness and timorousness in the profession of Christ and against all the imperfections of our obedience to his Will Onely take heed that we do not please our selves in these our wants and failings but that we be daily humbled for them and strive against them labouring to grow more and more zealous in all duties of obedience and service unto Christ Then may we have true comfort in the midst of all our failings and infirmities when we consider what a gracious and merciful Lord we have who doth so well accept of our imperfect services This being thought upon will comfort us both in life and death Ambros Non sic vixi ut vivere me pudeat nec mori timeo qua bonum Dominum habemus Observ 2 Observ 2. In that our Saviour saith He that is not against him is on his part and consequently that whosoever is not on his part is against him hence we may gather That in Religion and in the profession of Christ and the Gospel there is no mean or middle sort of persons between friends and enemies of Christ but all are either friends or enemies He that is not the one is the other He that is not an enemy is a friend to Christ and the Gospel and on the contrary he that is not a friend must needs be an enemy This is proved by comparing this place with that Matth. 12. 30. Use Use See what to think of such as professe to be of no side in the matter of Religion neither Papists noâ Protestants neither with Christ nor against him This cannot be and therefore the truth is such Neâtrals are very enemies of Christ and of the Gospel For one of the two they must needs be either enemies or friends to Christ But friends they are not they do not stand for Christ therefore they are against him God alloweth no spectators in Religion All are actors either on Christ's part or against him Let us then take heed of halting between two Opinions in Religion If the Lord be God follow him but if Baal then follow him as Eliah warned the idolatrous people 1 King 18. 21. We read Levit. 19. 19. that âods people were forbidden in time of the Law to sow their ground with mingled seed and to wear a gaââent of ânnen and woollen to shew that the Lord would not have them to be of a mingled or linsey-woolsey Religion that is of no Religion in truth but rather enemies to it And Revel 3. 16. the Church of Laodicea is threatened for being luke-warm neither hot nor cold in Religion Take heed it be not so with any of us lest the Lord do spew us out of his mouth The Lord doth loath and detest such luke-warmnesse and halting in Religion See therefore that we do not onely make shew to be no open or direct Enemies of Religion and the Gospel but that we do approve our selves to be true friends and favourers yea zealous and forward professors and maintainers of the same for else it is certain that we are enemies and adversaries unto it whatsoever shew or pretence we make of the contrary There is no middle way between these two as hath been shewed Mark 9. 41. For whosoever shall give you a cup of water c. Sept. 23. 1627. IN the three former Verses as we have heard the Evangelist mentioned a Conference between our Saviour Christ and his Disciple John concerning the prohibiting of one whom they saw casting out Devils in Christ's Name In which Conference our Saviour forbade them to hinder that party alledging reasons thereof c. Now from this 41. Verse to the end of the Chapter the same Evangelist setteth down unto us some special Points of Doctrine or Instruction which our Saviour took occasion to teach unto his Disciples at the same time as is probable Of which Points of Doctrine we shall hear in their order as they lye in the residue of this Chapter The first Point of doctrine is touching works of Charity to be performed unto good Christians which our Saviour commendeth by the reward which he promiseth to every one that doth perform such work of charity Verse 41. For whosoever shall give you a cup of water c. Touching the particular dependance of these words on that which goes before it seemeth most probable that our Saviour having before Verse 37. begun to commend unto his disciples the practice of love toward such good Christians as do resemble little children in humility and then being interrupted by John's relating unto him the matter of him that cast out devils in his Name now having made answer unto John he returneth to speak again of the same matter which before he began to intreat of Verse 37. touching the practice of love toward good Christians Sic Illyric The words of this Verse considered in themselves do contain a commendation of the practice of love to good Christians by an excellent promise of reward made unto such persons as shall perform any work of charity though never so small unto such good Christians Where three things are to be considered 1. The Persons to whom this promise is made Whosoever shall give you a cup of water to drink 2. The Ground or Motive which should move them to perform this work of charity to Christ's Disciples viz. the Name of Christ and because they did belong to him 3. The promise it self Verily I say unto you he shall not lose c. Of the first Whosoever shall give you a cup of water That is shall perform the least work or duty of love one of the smallest and easiest duties of love viz. the giving of a cup of water to drink unto one that is thirsty being named instead of all other duties of charity And our Saviour nameth this particular work of charity in giving a cup of water c. because it was an usual and common courtesie to do this in those times and in that hot Countrey of Judea in which their common and ordinary drink was water especially for the poorer sort To you That is to his Disciples or to any other true believers and professours of his name such as they were Observ 1 Observ 1. To shew love and kindnesse to good Christians believing in Christ and professing his Name is a duty very
is better for thee It is a less evill or inconvenience and a greater good unto thee To enter into life maimed That is with the loss or want of such things as are dear and pretious to thee in this World to be made partaker of eternal life and glory in God's heavenly Kingdome So afterward ver 45. and 47. Better to enter into the Kingdome of God with one eye c. Then having two hands to go into Hell That is then with the fruition and enjoying of these things which are dear to us in this World to be cast into that estate or place of everlasting torments prepared for the wicked after this life Hell The word ãâã ãâã ãâã ãâã ãâã is Originally an Hebrew word signifying the Valley of Himom which was near to Jerusalem where the Israelites imitating the Gentiles did cruelly sacrifice their Children by fire to Idolls Jer. 7. 31. and Josh 15. 8. Hence translated to signify the place appointed for the eternall torments of Reprobates after this life Into the fire that never shall be quenched This not to be understood properly of such material or natural fire as is in use amongst us which is maintained by Wood or other such fewell for such fire as this cannot work upon the Soul as the fire of Hell shall do upon the Souls of the damned in Hell It is therefore a Metaphoâical speech whereby the torment and punishment of Hell is compared unto the burning of the body with material fire in respect of the terribleness and grievousness of the pain which of all bodily pains is most sensible and grievous And it is said to be unquenchable fire the more to aggravate the grievousness of that hellish torment in that it shall never have end Where their Worm dyeth not i. e. The worm of the damned Reprobates in Hell Now for the conceiving of this we must know that in these words our Saviour doth allude unto Esay 66. the last verse Where the Lord himself speaking of the great slaughter and destruction that should be of the enemies of his Church he saith that the people of God shall go forth and see the Carcases of the slain and that their worm shall not dye nor their fire be quenched that is to say those worms which shall gnaw and feed on some of the Carcases shall not cease but continue to feed on them till they be eaten up and that fire with which others of their Carcases shall be burned as the manner was shall not go out but continue burning till it hath consumed those Carcases So in this place when our Saviour speaking of the punishment of the damned in Hell saith that their Worm dyeth not c. his meaning is hereby to set forth the grievousness of that punishment by the continuance and eternity of it viz. that the wrath and curse of God seizing upon them in Hell shall be as a Worm never dying which shall continue for ever gnawing upon their Souls and Consciences and like unto a fire unquenchable which shall never cease to burn and torment them So afterward ver 46. and 48. The words being explained consider in them three things 1. An admonition or warning given by our Saviour to his Disciples to avoid occasions of sin or to remove and seperate from themselves all such occasions of sin though never so dear unto them If thy hand offend thee cut it off So afterward If thy foot or eye offend thee c. 2. A reason enforcing the Admonition from the benefit and good that will come of avoiding and cutting off such occasions of sin in that it will be a means to further a Christian toward the attainment of eternal life the greatness of which benefit our Saviour setteth forth by comparing it with the contrary danger that will ensue if a Christian do not cut off such occasions of sin He is in danger to be cast to Hell Now our Saviour affirmed that it is better for him to enter into life with the loss of those things which are dear and pretious to him in this World then to go to Hell with the fruition and enjoying of such things as are dear and pretious to him in this World 3. A description of the punishment of the wicked in Hell 1. By the grievousness of it compared to fire and to a worm gnawing c. 2. By the continance Their worm dyeth not and the fire is never quenched Now these things are not onely propounded by our Saviour but repeated and urged three several times and that not in vain but thereby to shew the weight and importance of the matter spoken of and so to move us to yield the more to regard this admonition of our Saviour and to yield obedience to it Now follow the Instructions to be gathered from the several parts of the Text before propounded First from the admonition If thine hand offend thee cut it off And ver 45. and 47. If thy foot or eye offend thee c. Observ 1 Observ 1. That Christians ought to set themselves against the occasions of sin in themselves being carefull to shun and avoid them and to seperate themselves from the same not onely to avoid sin it self but the occasions of it that is to say whatsoever is or may be a stumbling block to them in the wayes of God occasioning or causing them either to commit that which is evill or to omit or neglect any good duty which God requireth Our Saviour warneth us here to cut off our hand or foot and to pluck out our eye if it offend us that is to remove and put far from us every thing that is or may be in likelihood an occasion unto us of stumbling and falling into sin To shew how carefull we should be not onely to shun sin but the very occasions of it that is all provocations and means of enticing us to evill or which may hinder us in our duty to God Jud. ver 23. Hate even the Garment spotted by the flesh that is shun all occasions of being infected with the contagion of sin even as in time of the law they were to shun the very garments of such as were tainted with the Leprosy or otherwise legally unclean See also 1 Thess 5. 22. The Scripture not onely forbids particular sins but the occasions as of drunkenness Prov. 23. 20. Of anger Prov. 22. 24. Job 31. I made a Covenant with mine eyes c. David Psal 119. 37. Now the occasions of sin which we are to resist and avoid are sundry 1. Our corrupt and sinfull lusts These are great causes and occasions of entising and drawing us to actual sins And therefore we ought carefully to avoid these occasions of sin which is done by using all means daily to mortify this corruption of nature and sinfull lusts in our selves as Prayer Meditation in the Word of God c. 1 Pet. 2. 11. Abstain from fleshly lusts which fight against the Soul How do they fight against the Soul
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
they must labour and pray unto God for true sanctified Marriage-love towards their Wives that they may love them not for sinister respects as for Beauty Riches Parentage c. but in the Lord and then their love will be constant Observ 3 Observ 3. See here the patience and long-suffering of God which he sheweth even toward obstinate and hard-hearted sinners in bearing with them for a time and not proceeding so âuddenly and speedily against them in Wrath and Justice as he might Thus we see here how he did patiently tolerate and bear with this obstinate people of the Jews in regard of their obstinatenesse in the sin of unâust and hard dealing against their own wives not presently proceeding in rigour of Justice against them for this unnaturall and odious sin as he might have done but rather tolerating the same in some sort for a time And therefore he appointed Moses to write them a Law of toleration to permit such hard-hearted husbands rather to put away their Wives by divorce than out of their obstinate malice to deal worse with them either by continuall vexing them and making them weary of their lives or else by seeking their death Herein appeareth the great patience of the Lord toward such obstinate malicious and hard-hearted husbands amongst the Jews The like also he shews in bearing with this obstinate people of the Jews in respect of other sins Act. 13. 18. About the time of fourty years he suffered their manners in the wilderness and Rom. 2. 4. the Apostle mentioneth the forbearance and long-suffering of God even toward hard-hearted and impenitent sinners and 1 Pet. 3. 20. The long-suffering of God waited for the repentance of those wicked people of the old world before the flood Use 1 Use 1. If the Lord be so patient toward the wicked and obstinate offenders how much more will he shew great patience and forbearance toward his Saints and servants being humbled and penitent for their sins which should therefore comfort them against the fear of Gods wrath and displeasure towards them for their sins by which they more or lesse provoke him daily c. Vse 2 Vse 2. This should teach and move us after Gods example to shew as much patience as is possible even toward wicked and ungodly men with whom we live in bearing with their obstinate malice and wickednesse and with their perverse manners and disposition that so if it be possible we may by this moderation of mind and forbearance of them gain them to repentance 2 Tim. 2. 24. The servant of the Lord must be gentle unto all men and patient As it is true of Ministers so of every Christian See Tit. 2. 2. especially Such as are called to place of Government over others must practise this patience and moderation of mind c. Use 3 Use 3. This Patience and forbearance of God toward the wicked should be a forcible motive to move and stir them up to speedy repentance and turning to the Lord from their sins as the Apostle sheweth Rom. 2. 4. Despisest thou the riches of his goodness and forbearance c. not knowing that the goodness of God leadeth thee to repentance Mark 10. 5. And Jesus answered and said unto them For the hardness of your heart he wrote Febr. 17. 1627. you this Precept NOw followeth the second part of our Saviour's answer and resolution of the Pharisees Question touching divorcement Verse 6 7 8. In which he proveth against them the unlawfulness of such divorces as were permitted by Moses by shewing the strait and inâissoluble bond and union which is between Man and Wâfe and that by Gods own Ordinance from the beginning for the shewing whereof he layeth down the first Institution of marriage out of Gen. 1. and 2. Chapters And touching this Institution of Marriage he sheweth four things 1. The Time when it was instituted From the beginning of the Creation 2. The Authour or Instituter of it God himself God made them c. 3. The Institution it self with the means of it which was by creating them male and female 4. The speciall Decree or Sanction of God which immediately upon the first Creation of Mankind and Institution of Marriage he did set down touching the duty of married persons and touching the near and strait bond or union that should be between them Verse 7 8. Of the first The time From the beginning of the Creation that is From the time when God did first create Mankind or our first Parents Adam and Eve Observ Observ See the Antiquity of the married estate being instituted of God from the time of man's first creation at the beginning of the world even so soon aâ ever man was created yea in the very Creation it self as we shall see afterward before man had fallen and while he was yet in the state of his innocency This our Saviour plainly implyeth and avoucheth out of Gen. 1. 2. Chapters where the story of it is set down See Chap. 2. 22. where so soon as ever the woman was creaâed God brought her unto Adam to be his Wife Vse Vse This serves further to instruct us both touching the necessity and excellency of the married estate 1. The necessity may be gathered in that it is so ancient For if it had not been necessary and profitable for the good of mankind it should not have been ordained so soon even at the time of man's first creation Now if it were necessary before the fall of man when there was no sin then much more now since the fall as a remedy against the sin of fornication 1 Cor. 7. 2. 2. The Excellency of this Ordinance of God may also appear by this Antiquity of it in that it is as ancient as Mankind and as the World it self in a manner having continued in the world ever since in all times and ages but especially in that it was instituted before man's fall and in the time of his innocency This antiquity of it doth not a little commend to us the excellency and dignity of it and this is one reason why it is said to be honourable amongst all Heb. 13. 4. This dignity of Mârriage we are to hold and maintain against all that are enemies to it especially against the Papists who do profanely vilifie and contemn this holy and excellent estate of marriage speaking basely of it calling it a carnal kind of life c. Of the second The first Author or Instituter of the married estate God himself who therefore is said here to have made them that is our first Parents male and female that so they might be fit for marriage c. as we shall see afterward more fully Observ Observ That God himself is the first Author and Ordainer of the married estate hence it is That God made mankind at the first both male and female and so by creating both sexes did institute marriage in which they should both be united and joyned together in one This also
many oppressions under the Sun c. It is because the World is full of men and there is not one of all these perfectly good or free from corruption of sin but all are naught though not in the same degree and have much evil and corruption of sin in them which is the cause of such oppression wrongs and abuses offered by one to another No marvail if one Wolf bite another Homo homini lupus c. See Matth. 10. 17. Paul fought with beasts at Ephesus Therefore let us so long as we live in this World make account of wrongs and abuses to be offered us by men in word and deed remembring amongst whom we live amongst men who are not perfectly good no not one of them but full of naughtiness and corruption and therefore by nature apt to wrong and abuse others See then the folly of such as say They will not be wronged c. Such may go out of this world and seek to live in another world if they could where there are no men but such as are perfectly good and so no wrongs and injuries to be suffered They had need to live in a world of Angells not of men c. Vse 6 Vse 6. Lastly Seeing there is no man perfectly good but all are tainted with much evill and corruption of sin see what need we have of Patience Meekness and long-suffering to bear with the evill and corrupt manners and disposition of those with whom we live lest otherwise we be moved to impatiency or provoked to inordinate passions unbeseeming us c. Haud minima portio patientiae et crucis est experiri et ferre proximi molestos mores c. Luther postill Major fol. 17. A. Therefore Hebr. 10. Ye have need of Patience c. So have we of meekness and long-suffering Pray therefore and labour for them else is there no living for us in the World or amongst men Mark 10. 18. And Jesus said unto him Why callest thou me good c. July 6. 1628. OUr Saviour's answer to the question moved to him by the young Ruler consisting of two parts 1. An expostulation with him for calling him good with a reason thereof Because no man is good but one c. 2. A prescription or direction what to do if he look to be saved by his good works He must keep the Commandments of the Moral Law c. Of the first The meaning was shewed before and some matter of Instruction also handled partly from the words in general and partly from the latter words of the verse which contain the reason of our Saviour's expostulation In which words are two propositions or points of Doctrine contained 1. That no meer man is absolutely or perfectly good of himself 2. That God onely is absolutely and perfectly good of himself Of the first I have spoken before Now followeth the second where first I will speak something of the goodness of God in general and then come to the particular Doctrine gathered from the words That God is good may appear by sundry places of Scripture in which goodness is ascribed to him as Psal 34. 8. Taste and see that the Lord is good c. Exod. 33. 19. The Lord himself promiseth to make all his goodness pass before Moses c. aâd chap. 34. ver 6. Abundant in goodness Now God is good two wayes or in two respects 1. Essentially in himself in respect of his own Nature and Essence yea thus he is not onelâ good but in the highest degree yea goodness it self And this goodnesse doth imply and include in it ââree things especially 1. The absolute perfection of Gods Nature and Essence or Beeing which is such as nothinâ is wanting unto it or defective in it nothing can be added unto it to make it better Now the Esseââial goodness of any thing doth consist in the perfection of the Nature and beeing of it Therefore when âod is said to be Essentially good this implyes the absolute perfection of his Nature which maketh ââm to be good 2. It implies further the amiableness of his Nature that he is of such a Nature and disposiââon as âs most amiable that is exceedingly to be loved and desired For thus the Philosophers do truely define thâ goodness of a thing to be that which maketh it amiable and desireable ãâã ãâã ãâã ãâã ãâã Arist Ethic. 1. So when God is said to be good yea goodness it self this implyes that he is of such a nature and Essence as is most amiable and desireable 3. It implies the kind and gracious Nature of God Exod. 34. 6. and Tit. 3. 4. After that the kindnesse and love of God c. 2. God is good effectually towards his Creatures and particularly to Mankind in that he âoth communicate his goodness that is the perfection and amiableness of his Nature to them in some degee Psal 33. 5. And this goodness of God is twofold 1. Common and general toward all Creatures and consequently toward all man-kind even to âhe wicked and reprobate whereby he doth bestow many common blessings upon them as natural life and beeing heâlth wealth c. Psal 145. 9. The Lord is good to all Psal 104. 27. The eyes of all Creatures âait upon him c. He openeth his hand and they are filled with good 2. His more special and peculiar goodness which he sheweth toward his true Church and Faithââll people whom he blesseth with spiritual and saving blessings in Christ enlightning them with saving knowledg of his Will forgiving their sins c. Psal 73. 1. Truly God is good to Israel even to such as are of a clean heart And Lam. 3. 25. The Lord is good unto them that wait for him and to the soul that seeketh him Now followeth the particular doctrine contained in the words That God alone is absolutely and perfectly good of himself Here are three things to be shewed 1. That God is good of himself 2. That he is absolutely and perfectly good 3. That God alone and none besides him is absolutely and perfectly good Of the first He hath his whole Nature and Being from himself in which respect he is called Jehovah and Ehjeh or I am Exod. 3. 14. Now if he have his whole Nature and Essence from himself then also all his essential Properties as his goodness c. Of the second That he is absolutely and perfectly good may appear 1. In that he is essentially good yea goodnesse it self in the abstract as we have heard 2. In that there is no mixture of any evill at all in him Psal 5. 5. Evill shall not dwell with him He is light and in him is no darkness at all 1 Joh. 1. 5. 3. In that he is also unchangeably good Jam. 1. 17. Every good gift cometh from the Father of lights with whom is no variableness c. Of the third That God alone and none besides him is thus perfectly and absolutely good of himself 1. He onely is good
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâoyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
to God and Man to be a counterfeit love Therefore âift thine own heart thoroughly touching this matter And know that if thou must be content to lay down thy life for the glory of God and good of thy brother as the Apostle saith 1 Joh. 3. 16. then much more to part with thy goods and substance in such a case when the glory of God and the good of thy brother doth require the same Mark 10. 21. Go thy way sell whatsoever thou hast and give to the poor c. Aug. 17. 1628. Observ 3 Observ 3. ONe special end and use unto which all rich men should employ their worldly wealth is for the relief and help of the poorer sort and to supply their necessity Therefore our Saviour doth not onely bid this young man to sell whatsoever he had but to give thereof to the poor 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded c. That they do good be rich in good works ready to distribute c. One end why God doth give them their wealth Deut. 15. 10. Thou shalt surely give to thy poor brother c. because that for this very thing the Lord thy God shall blesse thee in all thy works c. To this very end doth the Lord blesse one man with more wealth than another that so he that hath most might out of his abundance supply his brother's want He doth not give it them to keep it to themselves only c. Heb. 13. 16. To do good and to communicate forget not c. This Precept is especially given to rich men Prov. 3. 9. Honour the Lord with thy substance c. Now this is one way of honouring God with their riches when rich men do employ and use them to the relief of the poorer sort Thus it was in the Primitive Church Act. 2. and Act. 4. the richer sort sold their possessions and distributed to such as had need Now although this selling of all their possessions c. was an extraordinary practice which the necessity of those times did require and doth not bind rich men at all times to do the like yet it binds them in like case to do the same and howsoever it shews what is one end and use to which rich men should employ and use their wealth viz. to the relief of their poor brethren Use 1 Use 1. For reproof of such rich men who are slack and backward to employ their wealth or any part of it to the relief of the poor though they have great estates in the World given them to this very end that they should be the more liberal and helpful to their poor brethren and neighbours yet are not forward this way at least nothing so forward as they should be but backward and unwilling to give unto this use and what they give it is with grudging and repining How unthankful are these unto God who having received all they have from God yet are loth to give a little part of their wealth to him again by distributing it to the relief of their poor brethren Use 2 Vse 2. See the great sin of those who instead of employing their wealth to this religious end that is to the relief of their poor brethren do employ it rather to evil and sinful uses Some consume their wealth upon their lusts spending it in riotous courses as gaming drinking company-keeping c. whereby they disable themselves from giving to the poor Some spend their substance in following suits in Law against their neighbours And some bestow so much upon costly apparel above their degree and upon rich fare that they cannot give so much to the relief of the poor as they might and should like the rich glutton Luke 16. who was clothed in purple c. and fared delicately every day but was not careful to relieve poor Lazarus Great is the sin of such Instead of honouring God with their wealth they dishonour him Use 3 Use 3. To stir up such as have this Worlds goods to employ them to this special and excellent use amongst other even to the relief of their poor brethren who stand in need of their help remeâbring that this is one special end for which their wealth is given them not that they should spend it upon themselves only or hoard it up unprofitably but to relieve and succour such as are in want especially the religious and honest poor Rom. 12. 13. Distributing to the necessities of the Saints Let the richer sort here be moved to do this and that willingly and chearfully for God loveth a cheerful giver as the Apostle saith 2 Cor. 9. 7. To this end let such consider That to therefore Christ hath left the poor on earth in his room that the rich should shew their love to Him in relieving them Matth. 26. 11. The poor ye shall have alwayes with you but me ye have not alwayes Consider also the reward promised Prov. 19. 17. He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Matth. 10. 42. Matth. 25. Christ at the last day shall give the reward of eternal life to such as have in this life relieved him in his poor Saints But of this afterward Observ 4 Observ 4. How great care the Lord hath of the poor that they be well provided for that they have necessary relief and succour afforded them in that he requires the richer sort in some cases to part with all they have rather than the poor shall perish or do otherwise than well for want of necessaries So here He enjoyns this young man to sell all and give it to the poor Hence it is that in the times of the Old Testament the Lotd gave sundry special Laws unto his people in behalf of the poor as we may see Levit. 25. the Law of the Jubilee That every fiftieth year every one's possession should return to him again though he had sold it before Also the Law of the redemption of Land sold by such as were waxen poor Verse 25. of the same Chapter The Law of Usury forbidding to take it of the poor Verse 35. The Law made for relief of the poor bond-man or servant sold for money Verse 39. So Deut. 15. there is a Law That every seventh year should be a year of release of all debts to the poor So Deut. 24. 19. there is a Law That when they reap or cut down their harvest if they forget a sheaf in the field they should not go again to fetch it but it should be left for the poor And when they beat their Olive-Trees they should not go over the boughes again And when they gathered their grapes they should not glean their Vineyard afterward c. See Levit. 19. 9 10. And hence it is also that in the New Testament Christ did by his Apostles ordain the special office of Deacons to take care of the poor
not onely to follow him but to take up the Crosse and so to follow him or become his disciple Which shewâ That as every one that will be Christ's true disciple must make account to be exercised with afflictions so it is his duty to submit himself patiently to the bearing of them when they come upon him Hence it is that we are often in Scripture exhorted to the practice of patience which is nothing else but the patient submission of our selves to the bearing of afflictions Rom. 12. 12. Be patient in tribulation Jam. 5. 7. Be patient unto the coming of the Lord c. Reas 1 Reason 1. It is the duty of every disciple of Christ to imitate the example of Christ by practice of those Duties in which he hath gone before them as a pattern Now the patient bearing of the Crosse is one special duty in practice whereof Christ hath gone before us 1 Pet. 2. 21. Christ suffered for us leaving us an example c. Therefore it is our duty herein to follow him neither can we be his true disciples unless we so do Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my disciple Reas 2 Reas 2. Every Christian doth owe the duty of absolute subjection and obedience to the Will of God in all things Jam. 4. 7. Submit your selves unto God Now this is one part of that subjection to the Will of God which we owe unto him to submit our selves to the bearing of such afflictions as he layeth upon us Therefore c. Now further in this patient submission of our selves to the Will of God in bearing afflictions there are some Properties required that it may be accepted of God 1. It must be a free voluntary and willing submission of our selves not forced or by compulsion This is implyed by taking up the Crosse as we are required in this and other places And this willingness must appear by our cheerful behaviour under the Crosse Rom. 5. 3. We rejoyce or glory in tribulation c. 2. It must be joyned with a calm and quiet disposition and carriage of the whole man both inward and outward in time of affliction especially of the heart Esay 30. 15. The Lord tells his people that in time of their affliction In quietness and confidence should be their strength This is implyed by that holy silence of the heart and tongue which the Saints have used in their troubles as David Psal 62. 1. My soul keepeth silence to God or before him And Psal 39. 9. I was dumb c. because thou didst it 3. It must be a constant submission of our selves not for a time only but so long as our afflictions and troubles continue Luke 9. 23. we are to take up our Crosse daily Luke 21. 19. By your patience possess your souls 4. We must in suffering propound the right end to our selves viz. the glory of God who requires this obedience of us not sinister ends or respects as our own glory or praise among men c. The Uses of this Doctrine see before Chap. 8. 34. Mark 10. 22. And he was sad at that saying and went away grieved c. Sept. 28. 1628. HItherto of the Conference between our Saviour and the young Ruler which came unto him to be instructed in the way of obtaining eternal life Now the Evangelist sets down a two-fold event or consequent which followed thereupon 1. That the young man was sad at Christ's saying and went away grieved c. Verse 22. 2. That our Saviour took occasion hereupon to instruct his Disciples touching the danger that is in possessing of much worldly wealth in that it is so hard a matter for a rich man to be saved From Verse 23. to 28. The first Consequent Verse 22. Consider two things 1. The Effect wrought in the young man by the former words of Christ commanding him to sell all and give to the poor c. The Effect is twofold 1. He was sad at that saying That is he became very heavy and sorrowful upon those words of our Saviour The principal cause of which sadnesse and sorrow was the inward and secret covetousnesse of his heart which made him loth to part with his worldly wealth at the command of Christ This appeareth by the Reason afterward alledged by the Evangelist why he was so sad because he had great possessions The second Effect wrought in him by the words of Christ was that hereupon he was moved to depart or go away heavy and sorrowful from our Saviour He went away grieved By which departure from our Saviour he plainly shewed his unwillingness to obey the Word of Christ in parting with all he had and following him as a disciple c. and consequently he discovered the covetousnesse and close hypocrisie of his heart that he was not so truly religious and sound at heart as he made shew to be at his first coming to Christ The second thing in the words to be considered is the Reason alledged by the Evangelist both of his being sad at Christ's saying and also of his departure from Christ viz. Because he had great possessions that is he abounded in worldly wealth or was very rich as is said of him Luke 18. 23. q. d. His great wealth was the occasion of his covetousnesse and that he was too much in love with this wealth which made him loath to part with it and therefore to go away grieved at the words of Christ Of the first The twofold effect which the words of Christ wrought in this young man He was sad c. Observ 1 Observ 1. In that this young man who made so great a shew and profession of Religion before in comming to Christ to learn of him and that in such humble and reverent manner as also in professing that he had kept the Commandements from his youth yet now doth discover the secret hypocrisie and unsoundness of his heart in refusing to obey the Commandement of Christ and going away sorrowful c. hence we learn That one may go very far in an outward shew and profession of Religion and yet not be a sound Christian in heart but a close hypocrite Thus was it with the Pharisees in our Saviour's time They went far in outward shews of Religion in practice of sundry outward duties of Piety as often prayer much fasting strict keeping of the Sabbath c. in which respects they are said to be the strictest sort of all the Jews Act. 26. 5. Thus also Judas Iscariot went far in a shew of Religion and Christianity being one of Christ's 12. Disciples which followed him ordinarily and professed his Name and Doctrine yea was a preacher of it c. and yet proved a grosse hypocriâe yea a Devil Joâ 6. 70. Thus Hârod Mark 6. 20. went far in a shew of Religion in reverencing the person of John Baptist and keeping him for a time from the malice of Herodias as also in yielding obedience
the Disciples did not only bring the Colt to Jesus for him to ride upon but were also so ready and forward to cast their garments upon him that so they might honour him in this his riding to Hierusalem hence I might observe That we ought to be ready and forward in performing all due honour unto Christ But of this afterward upon the Verses following Mark 11. 7 8 9 10. And he sate upon him And many spread their garments in the way c Sept. 27. 1629. HItherto of our Saviour's Preparation used before his solemn riding to Hierusalem in sending forth two of his Disciples to the Village over against them to fetch from thence a Colt or young Asse for him to ride on c. together with the obedience of the Disciples in going and bringing the Colt unto him Now followeth his solemn and triumphant manner of riding to the City and his entring into it His riding to the City is set down from the 7th Verse to the 11th His entring into the City and into the Temple is set down Verse 11. Of the first The manner of his riding c. This is set forth two wayes 1. By the Meanness or Baseness of it 2. By the Honourableness and excellency or glory of it The baseness of it is set forth in these Circumstances 1. That he rode not upon any brave Horse or Steed after the manner of great men but upon a young Asse-Colt 2. In that he rode upon a borrowed Colt having none of his own to ride upon 3. In that the Colt was not furnished with any rich Trappings or other Furniture no noâ so much as with a Saddle as it seemeth in that the Disciples instead thereof were fain to cast their garments upon the Colt for him to ride on 4. In that his company or followers which attended on him were not any great men but only his twelve Disciples and others of the common sort of people which were now with him in his journey The Honourable or Glorious manner of his riding is set forth in two things especially 1. In that he rode upon such a young Asse or Colt as never any had ridden upon before ut suprà 2. In that so great honour was done unto him at the time of his riding and that by two sorts of persons 1. By his own Disciples who honoured him by putting off their garments and casting them upon the Colt on which their Lord was to ride Whereunto also is to be added That they did with their own hands set him upon the Colt as appeareth Matth. 21. 2. By the common people or multitude which now followed him These did honour him two wayes 1. By their Deeds 2. By their Words In their Deeds two wayes 1. By spreading their garments in the High-way where he was to ride 2. By cutting down branches of Trees and strewing them in the way Verse 8. In their words they honoured him by that joyful and triumphant Acclamation or Congratulation of him crying Hosanna c. Verse 9 10. First to clear the sense of the words Verse 7 8. He sate upon him That is upon the young Asse or Colt which the Disciples had brought to him by his appointment Some think he rode upon both successively first upon the one and then upon the other Vide Scaliger Annot. in Joh. 12. 15. See also Zach. 9. 9. Matth. 21. 7. it is said the Disciples set him upon them that is upon the Colt being accompanied with the Asse which was the Damme of it which they did in way of honouring of him the more ut suprà dictum ãâã ãâã ãâã ãâã ãâã Matth. 21. 7. Quest Quest Seeing our Saviour had hitherto used to travel on foot to preach and work Miracles Why did he now take occasion to ride to Hierusalem especially seeing he was already come on foot so near to the City Answ Answ 1. That the Prophecy of Zachary might be fulfilled in him Zach. 9. 9. as St. Matthew affirmeth Matth. 21. 4. All this was done that it might be fullfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold thy King cometh unto thee meek and sitting upon an Asse c. 2. That by the solemn and triumphant manner of his riding into the City now a little before his Passion he might shew some evident sign or token of his Divine glory and Kingdom and approve himself to be the Messiah thereby both to confirm the faith of his Disciples as also to convince and leave without excuse such as refuse to believe in him Sic Jansen Calvin c. Verse 8. And many spread their garments in the way These were of the common people which now followed Christ and were well affected to him who did this in tâken and testimony of the royal dignity of Christ that they did acknowledg him to be their King For this kind of Honour hath been used to be done unto Kings and Princes viz. for men to cast their garments or other clothes on the ground for them to ride or go upon See Gerard. in Harmon Evang. ex Plutarcho in Catone Utic pag. 289. The like honour was done to Jehu when he was anointed King of Israel 2 King 9. 12. They put their garments under him to sit upon and blew the Trumpets saying Jehu is King So here the common people spreading their garments in the way for Christ to ride upon did thereby acknowledg him to be their King and therefore Verse 10. they say Blessed be the Kingdom of our Father David c. and Joh. 12. 13 Blessed is the King of Israel c. Others cut down branches of Trees and strawed them c. This also was another token and testimony of the royal honour which they performed to him What branches they were is not expressed but it is most probable they were of Palm-Treeâ Olive-Trees and such like whereof there was plenây thereabouts And Joh. 12. 13. it is said that such as came from Hierusalem at this time to meet our Saviour on the way took branches of Palm-Trees c. Signs of Victory used to be carried in triumphs See Rom. 7. 9. Quest Quest What moved the common people to perform this extraordinary honour to Christ at this time by spreading their garments in the way and strawing branches of trees c. Answ Answ 1. It is probable they were in part moved so to do by the example of the Disciples who first begun to honour him by putting their Clothes upon the Colt whereon he was to ride 2. They were moved to it by considering of his great Miracles especially that of raising Lazarus See Luke 19. 37. and Joh. 12. 18. 3. They were no doubt principally moved thereunto by the special instinct of the Spirit of Christ to the end that by this means the glory and honour of his Kingdome might be manifested Hence it is that even the very children cryed Hosanna to him in the Temple Matth. 21. 15. The words following
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in âin unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâs condemnâ the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ âey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was âramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of âublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiây of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâdg the words and sentences of the same as occasion was offered yea the very Children had learned to crââ Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
c. calling the Sabbath our delight Esay 58. 2. By love to his Saints and Servants to his Faithfull members which believe in him and shew their Faith by holiness of life doing good to these above all other Matth. 18. 5. Whosoever shall receive one such little one in my name receiveth me c. 3. By love to his Faithfull Ministers sent to us to Preach his Word to us c. Luke 10. He that receiveth you receiveth me c. The Galathians would have plucked out their eyes for Paul c. 4. By yielding obedience to his will in all things which he requireth of us being carefull to glorify him in our Callings Joh. 14. 15. If ye love me keep my Commandments and Joh. 21. 15. Peter lovest thou me c. Feed my sheep c. Use Use To condemn the Hypocrisy of such as profess love to Christ but shew it not in life and practice by true fruits thereof They shew no love to his Word and Ordinances no delight but are rather weary of the Sabbath and wish it past that they may return to their worldly business Amos 8. 5. They shew no love to the Saints and Servants of Christ but rather despise reproach yea hate them for their profession sake c. So also the Faithfull Ministers of Christ As for obedience to the will of Christ they are far from it On the contrary they live in gross sins against the Word of Christ This is no better love to Christ then that of Judas who at once kissed and betrayed him As if one should say he loves the King and yet practise Treason Qui diligit regem diligit legem Now followeth the person for whom they pray Their Messiah and King Described 1. By his present comming or manifestation of himself unto them at this time as their King and Messiah He that commeth 2. By the Divine Authority with which he is said to come In the name of the Lord. Observ 1 Of the first Observ 1. That the true Messiah promised of God and foretold by the Prophets is already come and manifested in the World and to the Church and that Jesus of Nazareth is that true Messiah This the common people here do truely and rightly acknowledg when they say Blessed is he that commeth c. that is he which now doth reveal and manifest himself to us as the true and onely Messiah and King of the Church by his manner of riding to Jerusalem c. The same is acknowledged Joh. 1. by three of the Disciples severally at their first Calling By Andrew ver 41. We have found the Messiah c. By Philip ver 45. We have found him of whom Moses and the Prophets did write Jesus of Nazareth c. By Nathaniel ver 49. Rabbi thou art the Son of God thou art the King of Israel This also is acknowledged by the Woman of Samaria Joh. 4. 29. Come see a man which told me all that ever I did Is not this the Christ yea this our Saviour himself did plainly avouch and testify of himself unto her ver 26. of the same chapter And that this Jesus alone is the true Messiah which was to come may appear by this that all things foretold by the Prophets concerning the person and comming of the Messiah are fulfilled in this Jesus of Nazareth as the Evangelists do plainly shew Act. 10. 43. To him give all the Prophets witness c. Here then we are resolved of that great question which John Baptist sent his Disciples unto Christ to be resolved of Luke 7. 19. Art thou he that should come or look we for another Here we are resolved that it is he indeed which was to come and which is already come and manifested to be the true Messiah And to confirm our Faith in this point the whole History of the Gospel was written by the Evangelists Joh. 20. 31. These are written that ye might believe c. Mark 11. 9. Blessed is he that commeth in the name of the Lord. Octâb 25. 1629. Observ OF the second Observ By what authority Christ Jesus took upon him the Office of Messiah and the administration of it professing and shewing himself to be the Messiah when he was on earth It was not by his own authority but by authority from God who called and appointed him to this Office This also the common people do here truly acknowledg in saying Blessed is he that commeth in the name of the Lord that is with power and authority received from God And this our Saviour himself doth testify of himself Joh. 5. 43. I am come in my Fathers name and ye receive me not c. and Joh. 10. 36. he sayes that God the Father Sanctified him and sent him into the World and Hebr. 5. 5. the Apostle sayes he did not glorify himself to be an High-Priest c. but he that said unto him Thou art my Son c. The very name Messiah doth also imply thus much Quest 1 Quest 1. How can Christ be said to receive power and Authority from God seeing himself is true God Answ Answ Consider Christ two wayes 1. As he is God or in respect of his divine nature simply and so he is equall with God the Father and doth call and appoint himself to the Office of Mediator 2. As he is Mediator God and man and so he is inferiour to God the Father and doth receive authority from him to be the Messiah Quest 2 Quest 2. When did Christ receive this authority and Calling from God to be the Messiah Answ Answ From everlasting in the eternal counsell of God appointing him unto it Joh. 6. 27. Him hath God the Father sealed and 1 Pet. 1. 20. Forâordained before the Foundation of the World Use 1 Use 1. Hence gather that God cannot but accept well of all that Christ Jesus did and suffered for us being on earth by vertue of his Office and in execution of the same and consequently that it is available for us to work our Redemption and Salvation seeing he did nothing for us as our Messiah and annointed King and Mediâtor but by vertue of a Calling from God and so doing all in way of obedience to the will of God it is accepted of him and available for us True of his whole obedience performed for us both active and passive as his death sufferings and fulfilling the Law for us seeing he came not in his own name to perform these things for us but in the name of God being called and sent of him therefore God accepted and doth accept of all that he did or suffered for us being on earth so as it is available to work our Redemption to justify us to reconcile us to God c. which is matter of great comfort to us so many as are true bâlievers in Christ that he is not onely come into the World and hath taken upon him to be our Messiah that is ouâ anointed King Priest and Prophet to dye
and suffer for us to rise again and ascend to heaven for us c. but he did all this by a Calling and Authority from God and so all is accepted of God for us c. Vse 2 Use 2. Seeing Christ the Son of God and true Messiah took not his Office upon him without a Calling from God but being sent of God this may teach all such as take upon them any great or weighty Office in the Church or Common-wealth as the Office of a Magistrate or Minister of the Word not to do it without a Calling and warrant from God but to expect Gods Calling and to labour to know and feel themselves to be called and sent of God being qualified with gifts fit for those Offices c. that so it may be said of them that they come not in their own name but in the name of the Lord c. Vse 3 Use 3. See how we ought to receive Christ Jesus our Messiah and Saviour comming to us with all Religiouâ reverence and obedience unto him as being called and sent from God unto us comming to us in the name of the Lord. See Luke 10. 16. He is not onely our Messiah and King but such a one as is called and sânt from God unto us yea he is the Son of God c. See Mark 12. 6. Now followeth the third thing to be considered in this publick and solemn prayer conceived by the people here for the person of their King and Messiah viz. to whom they direct this Prayer and that is to him that is in the highest that is to God dwelling in the highest Heavens Hosânna O thou that art in the highest Observ 1 Observ 1. To whom we are to direct all Prayers which we conceive and make either for our selves or oâhers viz. To God alone to him that is in the highest Heavens not to Saints or Angells in heaven which are Creatures but to God the Creator and absolute Lord of heaven c. This is taught us in the Preface of the Lords Prayer when we are bid to say Our Father which art in heaven c. And Psal 65. 2. O thou that hearest Prayers to thee shall all flesh come and Psal 50. 15. Call upon me in the day of trouble c. Reas 1 Reas 1. Prayer is a part of Divine worship therefore to be performed to God onely and not to any Creature Reas 2 Reas 2. It is a work of Faith now we are to believe and put our trust in God onely Rom. 10. 14. How shall they câll on him in whâm they have not believed Reas 3 Reas 3. God onely knoweth all our wants and is able to supply them and to hear and help us praying unto him Ephes 3. Able to do above all that we ask or think c. Use Use To coââute Popish Prayers made to Angells or Saints departed as to the Virgin Mary c. For which they have no word or example in Scripture to warrant the same Besides that it is flat idolatry to communicate the Religious worship of God unto Creatures c. Observ 2 Observ 2. That although God is every where present by the general presence of his essence power and providence yet he doth in most especial manner dwell and abide in the highest or third Heavens This is also taught us in the Preface of the Lords Prayer Our Father which art in heaven Therefore Heaven is said to be his Throne as Esay 66. 1. Reason Reason Because there and from thence he doth especially manifest his Divine power glory and Majesty Rom. 1. 18. The wrath of God is said to be revealed from heaven against the wicked Therefore 1 King 8. 30. Solomon prayes God to heaâ the prayers of his people in heaven that is to declare and shew from heaven that âe heareth them Vse 1 Use 1. This should teach us to labour to be heavenly minded raising our thoughts and affections to heaven where God is our Heavenly Father desiring the life to come to be with God where our treasure is there should our heart be taking all occasions to meditate of the life to come and to be affected therewith This is to have our conversation in heaven Phil. 3. 20. especially when we come before God to pray or perform any other religious service our thoughts should not be groveling on earth c. Let us lift up our heart with our hands to God in the Heavens Vse Vse To be affected with fear and reverence of God's Majesty at all times especially when we pray or perform any other service to him seeing God is in Heaven and therefore full of Majesty Shew all reverence Eccles 5. 2. Now followeth the second part of this publick prayer of the people which is for the prosperity and good success of the Kingdom of their Messiah in these words Blessed be the Kingdom of our Father David c. Where are two things to be considered 1. What they desire or pray for viz. the prosperity of Christ's Kingdom Blessed be the Kingdom c. 2. A Description of this Kingdom 1. By the Person to whom it was first promised long before viz. David their father The Kingdom of our father David 2. By the present coming or manifestation of it Which cometh c. 3. By the Divine power and authority with which it is said to come In the name of the Lord. Of the first Observ It is our duty to desire and pray for the happinesse and prosperity of Christ's Kingdome This we may learn here from the multitude or common people praying that the Kingdom of the Messiah might be blessed Though they were as yet ignorant of the Nature of Christ's Kingdom supposing it to be a temporal Kingdom as hath been shewed before yet this is commendable and to be imitated in them that they desire and pray for the happiness and prosperity of this Kingdom of the Messiah In this therefore we are to follow them viz. in desiring and praying for the happinesse and prosperity of the Kingdom of Christ the true Messiah Here shew three things 1. What we here understand by Christ's Kingdom 2. Wherein the happinesse and prosperity of it standeth 3. To prove the Doctrine propounded viz That we are to desire and pray c. Of the first By the Kingdom of Christ we understand here that spiritual Power and Government which he doth exercise in and over his true Church and elect people in this World I say in this world because here we speak properly of the Kingdom of Grace which Christ doth exercise over his Church in this life ruling and raigning over it by the power of his Word and Spirit This is that Kingdom of Christ the prosperity whereof we are to pray for As for the Kingdom of Glory by which Christ shall raign in and with his Saints after this life though we are also to pray for that in some sort viz. for the accomplishment of it in due time yet we cannot be said properly
rule upon which all Reformers of the Church should proceed viz. the authority of the Scriptures Thus should all that have a Calling to reform abuses in the Church as Magistrates Ministers c. They must have the Word of God for their ground and warrant and be able and ready to alledg it if need be and as occasion is offered against such abuses and disorders as do reign in the Church 2 Chron. 34. Josiah being to reform the Church enquired of the Lord and then caused the Book of the Law to be read in the audience of all the people Nehemiah chap. 13. when he would reform the profanation of the Sabbath alledgeth an example of Gods Judgment brought upon their Fathers for that sin So for the Reforming of the abuse of marrying strange Wives he alledgeth out of Scripture the example of Solomon who fell by that means Reason Reas The Church is the house of God 1 Tim. 3. 15. Therefore all things are to be ordered in it by warrant and direction from him that is the Master viz. from God And this direction he giveth only in his written Word Therefore are the Scriptures called Canonical because they are the Canon or Rule by which all things are to be ordered in the Church Use Use See how needfull it is for such as have a Calling to reform abuses in the Church to be well acquainted with the Scriptures c. But to come to the words themselves alledged here by our Saviour our of Esay 56. 7. My House shall be called c. The scope of the Prophet in these words is to foretell the Calling of the Gentiles and their uniting to the Church in these times of the New Testament as may appear by the circumstances of the place viz. ex praeced et seq ibid. Now this Calling of the Gentiles the Prophet foresheweth by mentioning one special effect or consequent of their Calling viz. their imbracing of the true worship of God and joyning with the true Church in performance of it and that in the most publick and solemn place appointed for it My house This is to be understood literally of the Temple at Jerusalâm being the principal place of Gods publick and solemn worship in those times of the Old Testament Called the house of God in that he chose it as a peculiar habitation to dwell in after a sort 1. By ordaining it to be the principal place of his most publick and solemn worship in times of the Old Testament 2 Chron. 7. 12. 2. By making a special and singular promise of his special presence in that place above all other places to hear the prayers and accept all other Religious services which his people should there perform unto him 2 Chron. 7. 15. Mine eyes shall be open and ears attent to the Prayer that is made in this place Mine eyes and heart are there perpetually Now withal by this house of God or Temple at Jerusalâm we are Typically to understand here every other publick or solemn place appointed for the publick worship of God in these times of the New Testament because the Temple at Jerusalem was a special type of all such publick places of Gods worship in these timeâ Shall be called That is accounted and taken to be so indeed See Luke 19. 46. It is an Hebraism as Matth. 5. 9. Peacemakers shall be called Children of God that is they shall be truly accounted and taken so to be An house of Prayer That is a special place appointed for my publick and solemn worship Prayer being one special part of Gods publick worship is here named in stead of all other parts of it Synecdochice Of all Nations Or for all Nations as it is Esay 56. 7. which is all one in effect The meaning is that all other Nations as well as the Jews should acknowledg the Temple at Jerusalem to be the principal place of Gods publick and solemn worship and accordingly should gather and assemble themselves there to worship God which yet is not to be understood literally as if all Nations should indeed come or repair to the material Temple at Jerusalem to worship God there for this never came to pass but it is Typically and Mystically to be understood viz. that the elect of God of other Nations as well as of the Jews should in these times of the New Testament be called and gathered to the true Church typified by the Temple at Jerusalem and should be forward to joyn with the Church in the publick and solemn worship of God in the place appointed for it that is to say not onely in the Temple at Jerusalem but in every other place typified by that Temple wheresoever the Church should publickly worship God See Joh. 4. 21. The words being thus explained consider in them three things 1. The special title given to the Temple at Jerusalem and typically to every other publick place appointed for Gods publick worship in these times of the New Testament It is called the house of God and that by the mouth of God himself My House 2. The true end and use for which both the Temple in times of the Old Testament and every other place of Gods worship in these times of the New Testament typified by the Temple was and is Ordained of God viz. To be a house of Prayer that is a peculiar place for Gods publick worship 3. The generality of the persons who should in these times of the New Testament so esteem of the place of Gods publick worship as a house or place of Prayer and should use it accordingly viz. All Nations Gentiles as well as Jews Observ Of the first Observ In that the Temple at Jerusalem and typically every publick place appointed for Gods worship in these times of the New Testament is here called the House of God we may see the dignity and excellency of such places as are appointed for Gods publick worship in that the Lord doth esteem of every such place as his house or habitation where he may be said to dwell after a sort in that he hath promised in a more special manner to be present with his people being assembled in his Name to serve and worship him and there to hear their prayers and to accept of all their services duly performed to him As Jacob Geâ 28. 19. called the place where God appeared to him Bethel that is the house of God So may every place appointed for Gods worship be called Bethel yea the Gate of heaven as he saith ver 17. because God dwelleth there in special manner manifesting the special presence of his Grace in hearing the Prayers and accepting the services of his people and that by vertue of his own promise Deut. 12. 5. The publick place which the Lord should chuse to put his name there is called his habitation And Psal 132. 13. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever there will I dwell c. yea the
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and âely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things âo far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most
this end to prepare our selves before we come as Solomon warneth us Eccles 5. 1. Keep thy foot when thou goest to the house of God c. We must also see that those of our charge as children servants c. do come duly to the House of God c. Josh 24. 15. Observ 2 Observ 2. In that Prayer is here named for all other publick worship hence gather That publick Prayer is one of the chief or principal parts of Gods publick worship to be performed in his house Therefore is the Temple here called the House of Prayer It is also called a house of Sacrifice 2 Chron. 7. 12. Now Sacrifice and Prayer were usually joyned together as may appear Luke 1. 10. So also in the Synagogues of the Jews one principal part of Gods publick worship there performed was Prayer whence was that ambitious custom of the Pharisees Matth. 6. 5. who used to pray standing in the Synagogues And as amongst the Jews in times of the Old Testament So also amongst Christians in these times of the New Testament one principal part of Gods publick worship to be performed in the house of God is publick Prayer Hence it is that in ancient times Churches and such other places appointed for publick worship were called Proseuchae and Oratoria that is places of Prayer Juvenal In quâ te quaero proseucha Quest Quest Whether publick Prayer be the chief and principal of all other publick duties of God's Worship Answ Answ In some respects it may be said to be the chief 1. In that it is a means to sanctifie all other parts of Gods Worship by procuring a blessing from God upon the same See 1 Tim. 4. 4. 2. In it we have a more near and immediate Communion with God then in other Religious duties But it is not generally and simply chief For so the publick Preaching or Ministery of the Word hath the preheminence and is to be accounted the principal of all parts of publick worship Reas 1 Reason 1. It is the ordinary means to work faith Rom. 10. 17. Now without faith there can be no true Prayer Therefore the Ministery of the Word is in order of nature before Prayer Reas 2 Reas 2. Paul being to celebrate the Lords-Day in a publick Assembly of the Church of Troas Act. 20. 7. spent the greatest part of the day in preaching of the Word which he would not have done if that had not been the principal part of Gods publick Worship Reas 3 Reas 3. The same Apostle 1 Cor. 14. 1. preserreth the gift of Prophecy whereby is meant the Ministerial gift of opening and applying the Scripture to the edification of the Church before all other gifts then in the Church To these adde that Act. 2. 42. where the several parts of Gods publick worship performed by the Christians of the Primitive Church in their assemblies being reckoned up the Ministery of the Word is named in the first place as the chief of all the rest Vide Zanch. in 4. praec Col. 665. Adde also that 1 Cor. 1. 17. where Preaching is made the principal end of the Ministerial Calling Quest Quest Why is the house of God called the house of Prayer and not the house of Preaching Answ Answ 1. Prayer is here put for all parts of Gods publick worship as is shewed before and so Preaching is not excluded but included 2. This is most properly to be understood of the Temple at Hierusalem which is called the house of Prayer because this part of Gods worship was after a sort tyed to that place so as when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as Daniel did Dan. 6. 10. But the Ministery of the Word was not in the same manner nor so strictly tyed to the Temple but might as well be exercised in other places viz. in the Synagogues 3. The Temple is also called the house of Sacrifice yet Sacrifice was not the principal Worship See 2 Chron. 7. 12. One Caution here to be added That as the excellency of publick Prayer must not cause us to contemn the Ministery of the Word so neither must the excellency of the Word preached cause us to dis-esteem the publick prayers of the Church but we must reverently esteem of both in their due places and degrees of excellency Use 1 Vse 1. Publick Prayer being one of the principal parts of Gods publick worship this serveth for reproof of two sorts of persons 1. Such as contemn this part of God's publick worship and shew contempt by absenting themselves from publick Prayers of the Church or by coming slackly to the same 2. Such as profane or abuse this part of Gods Worship viz. publick Prayer As 1. The Papists who many wayes abuse it 1. By using it in Latine not understood by the People 2. By praying to Saints and before Images 3. By Prayer for the dead 2. Many amongst us also who abuse publick Prayer viz. Such as perform this Exercise in the Congregation in a meer formal and customary manner without any true faith feeling or affection of heart so making but a lip-labour of it c. Matth. 15. 9. Vse 2 Vse 2. See that we make conscience of this part of Gods publick worship viz. to joyn with the Church and Congregation in publick Prayer upon all occasions remembring that God's house is and ought to be the house of Prayer and the Promise made to such publick meetings and Prayers of the Church Matth. 18. Wheretwo or three are gathered together c. Mark 11. 17. Is it not written My house shall be called of all Nations the house of Prayer Jan. 31. 1629. but ye have made it a denne of Theeves OF the third The Persons who should esteem and take the house of God or publick place of his Worship to be an house of Prayer and should use it accordingly that is to say should joyn with the true Church of the New Testament in performance of Divine and Religious worship viz. All Nations Gentiles as well as Jews Here then is a plain Prophecy of the calling of the Gentiles which was to be fullfilled long after in these times of the New Testament See Act. 13. Observ 1 Observ 1. It was the Will of God that the Gentiles should be called and gathered to the true Church in these times of the New Testament And that they should shew the fruit and effect of their Calling by their forwardnesse to joyn with Gods people in the true worship of God and that in the solemn place appointed for it This is here signified when it is said That all Nations should call the house of God an house of Prayer This calling of the Gentiles is foretold also in many other places of the Prophets Esay 2. 2. In the last dayes c. all Nations shall flow to the Mountain of the Lord. Esay 60. 3. The Gentiles shall come to the light of the Church Zephan 2. 11. The
Iles of the heathen shall come to worship God every one from his place And Chap. 3. Verse 9. Then will I turn to the people that is to the Gentiles a pure language that they may all call upân the Name of the Lord to serve him with one consent So in many other places of the Prophets and of the Psalms this calling of the Gentiles and their joyning with the Church in the true worship of God is foretold Which shews that it was the Will of God and a special thing decreed and appointed by him long before-hand and as it was before-hand decreed of God and foretold by the Prophets so it was in due time fulfilled in the times of the New Testament namely after the Ascension of Christ into Heaven for then did the Apostles by Commission from Christ himself preach the Gospel to all other Nations as well as to the Jews as appeareth in the Acts of the Apostles See Act. 13. Use Use See our priviledg and happinesse who live in these times of the New Testament since the Ascension of Christ in which this calling of the Gentiles is fulfilled We being Gentiles it is Gods unspeakable ââercy to us that he hath appointed us to be born and to live in this last Age of the Church since Christ's coming and Ascension into Heaven in which we that are Gentiles are called to the unity of the Church by the Gospel preached and that the partition-Wall is broken down which heretofore did shut the Gentiles from the Society of the Church Ephes 2. 14. Heretofore God suffered the Gentiles to walk in their own wayes Act. 14. 16. He might have suffered us so to do and then we must needs have perished for ever But he hath not so dealt with us but hath reserved us for these blessed times of the Gospel in which we are called to the Unity and Society of the true Church by the Ministery of the Word c. Let us be stirred up to true thankfulness unto God for this mercy and see that we do not rest in an outward calling which all are partakers of even Hypocrites and Reprobates but see that we be obedient and answerable to this calling of God bringing forth true fruits of faith and repentance in our lives c. Observ 2 Observ 2. In that this calling of the Gentiles foretold hereby the Prophet Isaiah was accordingly fullfilled in the rime appointed though it were long after viz. since the Coming and Ascension of Christ which was 7. or 8. hundred years after the Prophet Isaiah's time hence we learn the truth and certainty of the fulfilling of all Prophecies set down in Scripture that they either are already or shall be most certainly fulfilled Though some of them be long deferred even for many hundreds of years yet not one of them hath failed neither shall fail but be certainly fulfilled in the time appointed See Hab. 2. 3. Heaven and earth shall pass away but not one jot or title of the Word of God shall fail Matth. 24. 35. Vse Use To strengthen our Faith in those Prophecies of Scripture which are yet unfulfilled as touching the Calling of the Jews again touching the destruction of Anti-Christ the general Resurrection and last Judgment c. Now followeth the second part of the words But ye have made it a den of Thieves A sharp reproof of those who profaned the Temple by buying and selling and changing of money in it whereby they abused it to a far other end than that for which it was ordained making it of an house of Prayer to become a den of Thieveâ The words of this reproof are taken out of Jer. 7. 11. where the Prophet useth the like words in reproving the hypocrisy of the Jews and the vain confidence which they put in the Temple in that they vainly supposed that although they lived in gross sins as Theft Murder Adultery Perjury Idolatry c. yet if they came and stood to worship God outwardly in the Temple they should be accepted of God and safe from enemies To these the Prophet thus speaketh there by way of sharp reproof Is this house which is called by my name become a den of Robbers in your eyes These words our Saviour here applyeth to those which bought and sold in the Temple reproving them for making that holy place a den of Thieveâ Now in these words both our Saviour here and the Prophet Jeremy in the place alledged doth allude to the ancient custome of thieves and robbers who that they might rob and steal the more safely used to have certain dens and caves or hollow places in the Earth especially in Rocks and Mountains where they use to dwell and abide and there to hide themselves that they might not be apprehended and punished for their theft To such close lurking thieves our Saviour here compareth thoâe that profaned the Temple by buying and selling and changing money there and the Temple so abused by them he compareth to a den of such thieves Quest 1 Quest 1. Why doth he compare them to thieves or robbers Answ Answ Because by those practises of buying selling and money-changing in the Temple they made themselves guilty of theft and robbery and that of a twofold theft 1. Against God in that they converted or turned that holy place appointed for Gods worship to a common and profane use whereby they robbed God defrauding him of his due viz. of the place of his worship by employing it to their own use Thus they were guilty of Sacriledg 2. Against men in that they made a gain and enriched themselves by unlawful means viz. by buying and selling and changing of money in the Temple which was not lawfull to do in that place and therefore to make a gain of such practises was no better then theft Quest 2 Quest 2. Why doth he compare them to close thieves lurking in their dens Answ Answ Because of their hypocrisy in that they did hide their thievish practises under a fair pretence viz. that they bought and sold Oxen Sheep and Doves there to serve for Sacrifice c. Observ 1 Observ 1. In that our Saviour did not only cast out these buyers and sellers and money-changers from the Temple but withal doth here reprove them for abusing that place by those profane practises Hence we may learn that such as are in authority in the Church and so have a Calling to reform abuses ought not onely by their actions and practice to oppose such abuses but also in word by reproving them and the authors of them Thus ought Magistrates to do as Nehem. 13. 17. he reproved those that profaned the Sabbath And if Magistrates should do this then much more should Pastors and Ministers of the Church reprove abuses both in their publick Ministry and also in private as occasion is offered Thus did the Prophets and Apostles in their times As Paul Act. 17. and at other timeâ 2 Tim. 4. 2. It is one special duty of the Ministers Office