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 thoâ—gh 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
All men shall fear and shall declare the work of the Lord c. Psal 118. 17. I shall not dye but live and declare the works of the Lord. Thus Moses took occasion Exod. 18. 8. to relate to Jethro his Father in Law the Miraculous deliverances of the Israelites and his Judgments shewed upon Pharaoh So should we take occasion to confer and speak of the great works of God unto others This is a special means to stir up our selves and others to be affected in heart as we ought with fear and reverence of such Miraculous works and to cause us to make a good and right use of them Use Use This is for the reproof of such whose Tongues run over upon all occasions with news and reports of vain and unprofitable matters or else with matters of the World but they seldome or never speak to others in reverent manner of the Miraculous works of God c. A sign they are little affected with them From those things that are discommendable in the Swine-heards we may also observe two points Observ 1 Observ 1. In that they were moved with fear at the sight of this great Miracle and yet they did not profit by it nor make any good use of it for they were not moved by it to acknowledg Christ to be the Son of God nor to believe in him Hence we learn that it is not enough for us to be moved with fear or astonishment at the great works of God for so may the wicked and unbelievers be but we must make a good and right use of such works of the Lord. We must be moved by them to acknowledg and magnify Gods Wisedome Power Justice and other his Attributes manifested in his great Works Again when we see or hear of his works of Justice on the wicked we are to learn thereby to fear him and to take heed of provoking him by sin So when we take notice of his extraordinary works of mercy towards our selves and others we must by them be drawn to love him truly and to yield all Conscionable obedience to his will Of this Point see before chap. 1. 27. Observ 2 Observ 2. In that these Swine-keepers being moved with fear at the sight of this powerful Miracle did not thereupon go to Christ and humble themselves nor acknowledg his Divine power nor profess their faith in him as they should have done but fled from his presence and ran away from him for fear of his power Hence we may observe what kind of fear of God it is with which profane and wicked men are moved It is not such a fear as doth drive them unto God or cause them to come near to him but it driveth them from God causing them to shun his presence It is like that fear which was in Adam and Eve after they had sinned they durst not abide Gods presence but ran from him and hid themselves in the Garden Gen. 3. 8. So Esay 33. 14. The sinners in Sion are afraid fearfulness hath surprized tho hypocrites Who among us shall dwell with the devouring fire Who among us shall dwell with everlasting burnings that is How can we indure the presence of that God whose wrath is like devouring fire shewing that the fear of the wicked towards God is such as makes them shun and abhor the presence of God and desirous to flee from it So at the day of Judgment the Reprobates shall be taken with such fear as shall make them desirous if it were possible to be covered under the Hills from the face and presence of Christ Such fear is also in the Devils c. Reason Reason The fear of the wicked wherewith they fear God and Christ cometh only from the consideration of his power and wrath against sin whereof their consciences being guilty they dare not come near God but desire rather to go as far from his presence as is possible Not that they can flee from him or escape his wrath but they desire and seek so to do by all means and do sometimes foolishly perswade themselves that they may flee from God and from his presence Object Object Luke 5. 8. It is said Depart from me c. Answ Answ It was not out of servile fear but from true humility c. Use Vse See then the great difference between the fear of God which is to be found in the wicked and that fear of God which is in the godly the wicked fear God only or chiefly because of his power and wrath the apprehension of which driveth them from God making them to shun his presence It causeth them to go from God by despairing of his mercy as Cain did but the fear that is in the godly cometh not only from consideration of Gods Power and Justice but is also joyned with an apprehension of his love and mercy which therefore causeth them to come near unto God by faith repentance and obedience to his will The fear of the wicked is a servile fear like that of evill servants which fear their masters only in respect of punishment and therefore get as far out of their sight as may be but the fear of the godly is a filial fear such as is in a good Child toward his Father who so feareth his anger that he also is perswaded of his love which makes him to love him again and to be desirous to enjoy his presence By this let us every one examine our fear of God whether it be such as it ought to be c. So much of the second Consequent of this Miracle in the Keepers of the Swine Now followeth the third sort of Consequents in the other people of the Countrey from Verse 14. to the 18. Now the Consequents in the People were 4. especially 1. Their coming out to see what was done as also their coming to Jesus and their beholding of him that had been possessed sitting clothed and in his right mind 2. Their being moved with fear at the sight thereof Verse 14 15. 3. The report of those that saw the Miracle to them that saw it not Verse 16. 4. Their requesting of our Saviour to go out of their Coast Verse 17. They came out to see what was done That they might be certified of the truth of the report which they heard of the Swine-herds And they saw him sit clothed and in his right mind This shews that he was not only dispossessed and freed from the Legion of Devils but also perfectly cured of that frenzy and madness with which the Devill had before distracted him And this sheweth the greatness of the Miracle and it came to pass by Gods speciall providence that so many of the people of the City and Country should come out to see it and to be eye-witnesses of it for by this means the Miracle became the more famous And they were afraid This was only such a servile fear of Christ's power as we heard of before in the Swine-herds it was no true fear of
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
any ask in what manner we shall speak or talk with Christ and with the Saints in Glory or what Language they and we shall speak these are curious and unprofitable Questions in which the Scripture is altogether silent and therefore letting them pass our chief care must be to use the means to be partaker of that heavenly life in which we shall have experience of those things which now we cannot fully know or comprehend Object Object 1 Cor. 13. 8. Tongues shall cease after this life Answ Answ That is the gift of speaking diverse Languages which is now given to the Church and serves as a help to the Ministry of the Word shall cease because the Ministry it self shall cease but this doth not prove that there shall be no use at all of any kind of Speech Vse 1 Vse 1. This again commends to us the excellency of that heavenly life which is to come and should stir us up earnestly to desire and labour to be partakers of it that in it we may enjoy not onely the heavenly company of Christ and all the Saints in Glory but also may have Speech and Conference with them in a heavenly manner What a blessed thing shall this be How great comfort and contentment shall we find in it What a blessed thing was it for Peter James and John to stand by and hear the Conference between Christ and Moses and Elias now in the Mount appearing in Glory How much more to hear Christ speak in Heaven and to speak with him and the glorious Saints there with Abraham Moses Elias David c. If the Queen of Sheba came so far to hear the Wisdom of Solomon and judged his Servants so happy which stood before him to hear him speak 1 King 10. how much greater happiness shall it be for us to stand before Christ and to hear him and speak with him in Heaven It was a great Priviledge which the Apostles and others had who saw Christ upon Earth and heard his conference and the gracious words which proceeded from him but this is a far greater to live with him and have conference with him in Heaven Let us then labour and use all means to attain to that blessed and glorious condition of the Life to come c. Dost thou desire to see Christ and to conferr and speak with him and with the Saints departed this Life Labour to come to Heaven there thou shalt speak with them and hear them c. Vse 2 Use 2. This also should move us to love and desire holy conference in this Life with the Saints of God and especially with Christ himself to conferr with him by prayer and meditation by often reading and hearing his Word in which he speaks to us from Heaven The more we delight now to conferr with him in this sort the more likely it is That he will admit us hereafter to conference with him in his heavenly Kingdom Mark 9. 5 6. And Peter answered and said unto Jesus c. Jan. 4. 1626. IN the former Verse we heard of one speciall Adjunct or Circumstance which accompanyed the glorious Transfiguration of Christ viz. the Apparition of Moses and Elias with Christ in Glory and their Conference with him Now in the next place the Evangelist setteth down the Effect which the sight of Christ's Glory and of the glorious appearing of Moses and Elias with him did work in Peter who was one of the three Disciples now present with Christ at the time of his Transfiguration The Effect was this That hereupon Peter being affected with much joy and delight in beholding that heavenly Glory of Christ and of Moses and Elias appearing and talking with him did take occasion by words to express and testify to our Saviour his affection to the place where now they were and saw that Glory and to shew his earnest desire to continue there yea to dwell there for which cause he makes a motion unto Christ touching the building of 3 Tabernacles for him and for Moses and for Elias to dwell in there in the Mount Where 1. Consider the Words or Speech used by Peter unto our Saviour Master It is good for us to be here c. ver 5. 2. A twofold Cause or Reason alledged by the Evangelist why Peter did so speak or use such words to our Saviour 1. Because he wist not what to say 2. Because both he and the other two Disciples were sore afraid ver 6. Peter answered c. It is likely That the other two Disciples then present viz. James and John were in like manner affected as Peter was with that Glorious sight but Peter spake for himself and the other two as being the most fervent in affection and the readiest and forwardest to speak both at this and other times Answered That is he spake or uttered the words following Answering put for speaking by an Hebraism Prov. 16. 1. The Answer or Speech of the Tongue is from the Lord. And said unto Jesus Luke 9. 33. It appeareth that Peter spake these words to our Saviour at such time as Moses and Elias were in departing away from Christ which argues That he was very loth and unwilling they should depart and therefore out of an earnest desire to have them stay and continue still with Christ and with himself and his fellow Disciples in the Mount uttered these words In the same place of Luke it appears further That the Disciples a little before were fallen asleep either by reason it was in the night-time as is probable or by reason our Saviour was long in prayer Then afterward awaking they saw Christ in Glory c. Good for us to be here That is It is a joyfull pleasant and delightfull thing for us to continue and abide in this place together with thy self and with Moses and Elias that we may still see and behold thy heavenly Glory and the Glory of Moses and Elias Quest Quest How could it be a joy and delight to be there seeing it is said ver 6. That they were sore afraid Answ Answ Both stand together For though the sight of Christ's Glory did astonish them yet the excellency of that glorious sight together with the presence of Moses and Elias affected them with great delight and joy And let us make three Tabernacles c. By these words he sheweth his earnest desire of continuing still in that place and that Christ himself with Moses and Elias should continue there in Glory Therefore he makes a motion unto Christ touching the building of three Tabernacles there One for Christ one for Mose and one for Elias to dwell in upon the Mount Matth. 17. 4. If thou wilt let us make here three Tabernacle c. A Tabernacle is nothing else but a Tent or Booth which is suddenly or in short time built or set up for any to dwell in or to remain or abide in for some time that by it they may be defended from extremities of heat and
of the Cloud So at the giving of the Law he spake unto Moses and the People out of a thick Cloud Exod. 20. And though it be said Exod. 33. 11. that God spake to Moses face to face c. yet that is not so to be taken as if he had spoken to him directly and immediately or as if he had shewed him his immediate face and presence for no Man could see that upon Earth and live as the Lord himself telleth Moses in Ver. 20. of the same Chapter but it is meant onely of the familiar manner of God'â— speaking and revealing of himself unto him Now the Cause and Reason why the Lord hath used thus mediately to reveal himself to men and not immediately is this that so they might not be too much astonished with fear at the fight of his Glory or hearing of his Voice but that they might be able to hear and understand his Will revealed to them And by this he hath in all Ages shewed his great mercy and goodness toward his Church and People in the manner of revealing his Will to them in that he hath therein condescended and stooped to their weakness teaching and instructing them in such manner and by such means as they were able to bear And although the Lord did at some special times manifest himself more immediately and in more terrible and fearful manner than at other times yet it was alwayes in such sort as they were enabled in some measure at least to hear his Voice and to understand his Will Now as this mercy and goodness of God in stooping to our weakness hath alwayes appeared in the extraordinary and more immediate Apparitions of God and Revelations of his Will to his People so especially it doth appear in the ordinary manner and means of revealing his Will to us namely in the Ministry of his Word in which he doth so familiarly and plainly speak unto us not by Angels nor in extraordinary Visions or Dreams nor by miraculous Clouds appearing in terrible manner but by the Voice of mortall men like unto our selves which is such a kind of Teaching as is of all other most plain familiar and easy for us to conceive and understand and whereof we are most capable and best able to profit by it Therefore let us thankfully acknowledge this as a great and unspeakable mercy of God to us that he doth not onely teach us and reveal his Will unto us in the things which concern our Salvation but doth also apply himself to our Weakness in the manner and means of teaching us being such as we are best able to bear If God himself should come from Heaven and immediately appear to us in his infinite Glory and speak to us by his own immediate Voice it would strike us dead to the Earth See Exod 20. 19. Yea if he should but send his glorious Angels to speak to us how terrible would their Voice and Presence be unto us Or if he should appear in a miraculous Cloud and so speak to us as now he did to the three Disciples in Mount Tabor how would it astonish us But now seeing it is the Lord's Mercy to speak in so plain mild and familiar manner to us by the Ministry of men like our selves How thankful should we be and how gladly should we hear his Voice thus speaking to us for our good and how highly should we esteem of this Ordinance of God in the Ministry of his Word by men So likewise of Ministers c. Now followeth the matter it self which was uttered or spoken by the Voice which came out of the Cloud This is my beloved Son hear him General Observation That there is a distinction of Persons in the God-head though but one Essence God the Father the first Person did utter this Voice And Christ the Son the second Person being present also was that Person concerning whom the Voice spake In which words are two things contained 1. A special Testimony given of the Person of Christ This is my beloved Son 2. A speciall Precept or Commandment given unto the Disciples in respect of Christ To hear him Of the first This is my beloved Son Matth. 17. 5. these words are added In whom I am well pleased But my purpose is to speak onely of the words set down by Mark. Here note that this testimony of Christ's Person that he is the Son of God was given from Heaven not for Christ's own sake or in respect of him for he had no need at all to be taught this truth touching his own Person nor to be confirmed in it but this Testimony was given for the Disciples sakes being now present with Christ that by this means their Faith might be confirmed in the truth of Christ's Person that he was the Son of God So Joh. 12. 30. at another time a little before his Passion when the like Voice was sounded from Heaven touching Christ our Saviour himself tells his Disciples that the Voice came not because of him but for their sakes Object Object The Disciples did already believe Christ to be the Son of God and Peter in the name of all the rest had a little before confessed him so to be as we heard Chap. 8. ver 29. and as it appeareth Mat. 16. 16. Therefore this Testimony from Heaven may seem needless Answ Answ Though they did already believe Christ to be the Son of God yet it was no needless thing but very necessary for them to be yet further confirmed in this truth 1. Because their Faith was as yet but weak and so had need of further strengthning especially seeing they were appointed to be special Witnesses of this truth afterward to others 2. This truth of Christ's Person that he is the Son of God is a main and principal Point of Doctrine taught in the Gospel of great necessity to be known and believed unto Salvation and therefore they had need to be throughly stablished in the belief of it 3. Though they did already believe Christ to be the glorious Son of God yet because he was not long afterward to be greatly abased and to suffer death as a man yea the shameful death of the Cross Therefore lest when they should see this come to pass they should begin to doubt of his Person whether he were indeed the Son of God it was needful for their Faith to be yet further stablished herein by this Voice of God himself from Heaven that so they might be the better armed against that great scandal and offence which otherwise they would have taken at his Cross and Sufferings But to come to the words of this Testimony touching Christ's Person In them are two things contained 1. That he is the Son of God 2. That he is his beloved Son Of the first How Christ is said to be the Son of God see before Chap. 1. Ver. 1. viz. not by Creation as the Angels nor by Adoption as true Believers in Christ but by natural Generation
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 reâ—â— 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 enâ—oy 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
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 〈◊〉 from the custom of Princes who when they remove or go to any place 〈…〉 before them to take up Lodging for them and to provide all things 〈◊〉 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 〈…〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 whâ—â—soever 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
Now this zeal and earnestness consisteth in 2 things chiefly 1. In being affected and moved in his own heart with that which he delivereth feeling the power of it in himself 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught now this is done by the particular applying and earnest urging and pressing of the Doctrine taught unto the consciences of the hearers when it is not only delivered in general manner and so left but particularly applied yea and this Application urged 〈…〉 unto the consciences of the People for the reproving and convincing of sin in them and for the stirring of them up to goo◠〈…〉 Eccles 12. 11. The Doctrine of the Word preached by the Ministers of it is compared to Nailes fastned to shew that it must b◠driven home and up to the head as it were by the hammer of Application Use Seeing Ministers must be zealous and earnest in their Preaching hence it follows that you that are hearers should be affected and moved with this our zeal and earnestness As it is our part to cry out and lift up our Voice as John Baptist did that is to be zealous and earnest in exhorting reproving convincing c. So it is your part to be moved with this our crying and to shew that you are moved with it by avoiding the sins that we cry out against and by embracing and practising the good duties unto which we so earnestly exhort As we are to cry unto you by earnest exhortations admonitions reproofs and threatnings out of the Word of God so you must not suffer us to cry in vain to you Amos 3. 6. Shall a Trumpet be blown in the City and the People not be afraid Shall we sound the Trumpet of the Word loud in your ears and should you not be moved at it Some indeed are so blockish and sensless that cry we never so loud to them by exhortation reproof or threatnings they are no more moved at it than the Pillars of the Church they sit gazing about or else fall asleep and are not once moved or touched with any feeling of that which is delivered If John Baptist himself were here to cry unto them to leave their sins and to turn to God by new obedience we may probably think that these would be little or nothing moved at his cry but like deaf Adders they would stopp their ears though the Charmer should charm never so wisely At the zealous Sermon of Peter a great number were pricked in their hearts Act. 2. But now adaies few or none are once moved at the zealous and earnest exhortations admonitions and reproofs delivered to them by God's Ministers But remember this That as we are to shew zeal and earnestness in delivering the Word so you are to be affected and moved in heart with that which is thus delivered the Lord hath not appointed us to cry and lift up our voices in vain but he will have you to hearken to our earnest Cry and to be moved with it Obser 2 Again in that John Baptist is said to have cryed out in preaching this shewed his boldness and hence we learn That Ministers of the Word should with courage and boldness of spirit deliver the word and message of the Lord. Ephes 6. 20. Paul would have them pray for him that he might speak the Word boldly as he ought to speak This is enjoyned the Prophets that they should not fear the faces of men in reproving sin as Jer. 1. 17. Ezek. 3. 9. Fear them not neither be dismaied at their looks c. We have examples for this Eliah boldly reproving Ahab 1 King 21. John Baptist also boldly and plainly telling Herod that it was not lawful for him to have his Brother's wife Mark 6. 18. Act. 4. 13. See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness or to suffer himself to be hindred by it from doing his Duty We must remember that we deliver not our own message but the word and message of God himself and that we speak in his name not in our own name and therefore we should with all liberty and boldness deliver this Word of God not forbearing to reprove sin nor concealing any part of God's Truth for fear of mens displeasure Cry out boldly against sin as Elias and John c. To proceed In the Wilderness touching this Wilderness which was the place where John Baptist cryed and preached so zealously we shall speak more fitly upon the next Verse I proceed now to the sum and substance of that which he cryed in these words Prepare ye the way of the Lord c. First to open the words Prepare the way c. Whereas there is some little difference between the words as they are alleged here by the Evangelist and as they are found Esay 40. 3. We must not marvail at it for the Writers of the New Testament use much liberty in citing places out of the Old Testament not alwayes tying themselves to the very words of the Text alleged without adding or diminishing from them but they content themselves with alleging the words in such manner as seemed for their present purpose in the mean time not altering the substance of the matter So here St. Mark leaveth out some words which Esay hath as those words in the desert but they are implyed in the words going before in that it is said The Voyce of one crying in the Wilderness so that the sense is not diminished by leaving them out in this place The like may be said of those other words our God which Esay hath but St. Mark passeth them over yet they are implyed in the word Lord. But to come more nearly to the opening of the words Prepare ye the Way c. The meaning is Make ready your selves and your own hearts especially to embrace and entertain Christ Jesus the Lord. It is a Metaphoricall speech taken from the custome of Loyall and Dutifull Subjects who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities they use to prepare the way by which he is to passe removing all inconveniences and annoyances out of the way and if there be any that the King may have a clear way and passage So John Baptist exhorted the People to prepare their hearts for the coming of Christ to give Him entertainment Make his paths straight or plain and eeven This is but a repetition of the same thing in other words the meaning is this That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts So much of the words The Instruction follow Obser 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ Hence we may learn that by nature we are altogether unfit to embrace Christ aright and to give entrance and
11. 5. c. Ismael is called a wild man Gen. 16. 12. and such are all wicked men nay they are as bad or worse than wild beasts to converse with yet we must be contented and patient though we be constrained to live among such brutish men seeing our Saviour himself was content for our sakes to live among wild beasts in this desolate Wilderness Observ 3 Observ 3. Here is an evidence of the divine power of Christ that he is Lord of all creatures in that he could and did restrain the wild beasts from hurting him He can alter the nature of the Creatures as Dan. 6. 22. and Act. 28. 5. Hitherto I have spoken of the two general Points considered in this short History of Christ's temptations namely 1. Of the Preparative unto them ver 12. 2. Of the Temptations themselves together with the Circumstances of them in the former part of the 13. ver Now followeth the third thing to be considered touching the temptations of our Saviour namely The good issue and event that followed after them This is expressed in the last words of this Verse when it is said The Angels ministred unto him First To open the meaning The Angels ministred c. The manner how they ministred is expressed by Matthew chap. 4. ver 11. when he saith that the Angels came and ministred unto him whereby is insinuated that they took upon them a bodily shape and so came to him in visible manner What they ministred is not expressed but it is probable that they did both comfort him after his being tempted of Satan and also that they did minister bodily food and sustenance to him being hungry after his forty dayes Fasting Quest Quest Did not the Angels attend on him and minister to him before his temptations were ended Answ Answ Yes but not in â—uch visible manner as now they did Christ Jesus being Lord of the Angels was never destitute of their Ministry but now they performed it to him in visible manner Now we read not of such a visible Ministry of Angels attending on him to comfort him but onely at this time and a little before his death when he was in that agony in the Garden Luke 22. 43. which shews that he was at that time much afflicted and weakned in body partly with hunger after so long Fasting and partly with Satan's Temptations So much of the sense of the words Observ 1 Observ 1. God giveth a good and happy issue in due time to all the troubles and temptations of his Children Though he hold them for a time under the cross yet at length he sets them free and gives them a time of refreshing Our Saviour long molested by Satan and wild beasts c. at length is set free c. Luke 4. 13. 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it God hath appointed a time in which he will afflict and try his Children and when that time is expired he will deliver them and give them ease and comfort Psal 34. 19. This is true of Inward and Outward Afflictions 1. Of Inward Though the Lord suffers his Children to be for a time afflicted inwardly by Satan's temptations or with the heavy burden of their own sins yet in due time he alwaies restoreth them to comfort and easeth them of these inward troubles 2. It is true of Outward Afflictions Psal 125. 3. The Rod of the wicked shall not rest upon the lot of the Righteous c. The Israelites were long afflicted and oppressed in Aegypt under Pharoah yet at length God delivered them when their affliction was come to great extremity So the Jews afterward were seventy years afflicted in Babylon yet at length the Lord brought them home again to their own Country Job had a time of grievous outward Affliction and at length was delivered So David had many outward troubles yet the Lord gave an issue to them in due time So Paul 2 Cor. 1. 8. was pressed out of measure above strength c. and then God delivered him from so great a death c. ver 10. Use Vse This must comfort us in all troubles and temptations inward and outward though they continue upon us for a time yea though it be for a long time yet if we wait upon God with patience we shall in his good time see a happy issue and deliverance Hebr. 10. Yet a while and he that shall come will come c. Observ 2 Observ 2. In that the Angels ministred comfort and sustenance to Christ in this time of his weakness and want hence we may gather for our comfort that so many as have Union with Christ by Faith they are by vertue of this Union partakers of this priviledge That the Angels are ministring Spirits for their good as it is Hebr. 1. 14. Psal 34. 7. The Angel of the Lord encampeth round about them that fear Him and delivereth them Psal 91. 11. He shall give his Angels charge over thee to keep thee in all thy wayes This is the priviledge of all the faithful That as the Angels ministred to Christ their Head in his necessity so they are ready at God's command to minister unto them also for their good that is to protect them against Satan and to preserve them safe in times of danger See some examples of this Gen. 32. 1. when Jacob went to meet Esau the Angels of God met him which they did no doubt to this end to comfort and strengthen him against his Brother Esau who sought his life So Gen. 19. the Angels brought Lot out of Sodom So 1 King 19. an Angel fed Eliah in the Wilderness And in the Acts of the Apostles we read how the Apostles were delivered out of Prison by Angels Act. 12. and Act. 16. Vse Vse Comfort to the faithful in all times of temptation and distress the Angels of God are still ready prest at Gods Command to protect and keep them from evil especially to defend them against the malice and power of Satan and wicked men his Instruments Though many Devils and wicked men oppose themselves against us yet we have a Garrison of Angels ready still to defend and keep us There are more with us than against us as Elisha told his Servant 2 King 6. Let us pray unto God to open our eyes to see this our priviledge that the good Angels are continually about us to protect us in our wayes and let the consideration of it comfort us against the malice and power of Satan and of wicked men and against all evils and dangers that may befal us Mark 1. 14 15. Now after that John was put in prison Jesus came into Galilee preaching c. Sept. 27. 1618. OF the two first parts of this Chapter we have spoken 1. Of our Saviour Christ's Baptism 2. Of his Temptations by Satan
Now we are come to the third namely His Preaching in Galilee which is set down partly in these two Verses and partly afterward in two other places of this Chapter as ver 21. and 22. and again ver 35. c. to 40. In these two Verses now read consider three things 1. The Time when our Saviour Christ preached After John was delivered to prison 2. The Place where in Galilee He came thither to preach there 3. The Preaching it self amplified by the Matter which he taught set down 1. Generally In these words The Gospel of the Kingdom 2. More particularly in the 15. Verse as we shall see when we come to handle it First Of the Circumstance of Time noted in these words After that John was put in prison that is after John Baptist was apprehended and imprisoned wrongfully by Herod The cause of this Imprisonment was For his reproving of Herod's incestuous Marriage with his Brother's Wife as we read Mat. 14. and Mark 6. Observ 1 Observ 1. See here what Reward the Ministers of God do usually receive at the hands of wicked men for the faithful discharge of their Duty in reproving sin they are for this cause hated opposed and persecuted wrongfully Thus was John Baptist imprisoned by Herod for reproving his sin of Incest and thus have the faithful Ministers of God in all Ages been persecuted and hated for reproving sin Mat. 5. 12. So persecuted they the Prophets which were before you So our Saviour foretelleth how the Jews should deal with the faithful Ministers sent to them Mat. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucify and of them shall ye scourge in your Synagogues and persecute from City to City Thus dealt they long before with the Prophets which were sent to reprove their 〈◊〉 ◠Chron. 36. 16. They mocked the Messengers of God and misused his Prophets c. We have examples of this in sundry Prophets as in Eliah Michaiah Jeremiah c. So also in the Apostles yea in our Saviour Christ himself Reas Reas Joh. 3. 20. Every man that doth evill hateth the Light neither cometh to it lest his deeds should be reproved Wicked men ly in the Darkness of sin now the Ministry of the Word is a Light to discover this Darkness and to convince their sins Therefore they hate this Word and persecute the faithful Ministers of it Vse 1 Vse 1. Think it no new or strange thing though in these times we see good and faithful Ministers hated molested troubled c. onely for the faithful discharge of their Duty in reproving men's sins c. yea we our selves that are Ministers must not be dismayed at it but remember it was alwayes thus this is but that old Enmity that hath ever been between the Seed of the Woman and the Seed of the Serpent What marvel that Owles should hate the Light If a Minister be opposed by wicked men for his Doctrine this may comfort him rather than discourage him for it argues that his Doctrine is such as convinceth carnal men's consciences of sin Luther liked his Doctrine the better because it was so much opposed by Papists and others Use 2 Vse 2. See by this our miserable blindness and corruption by nature which thus causeth us to hate trouble and persecute such as would do us good that is the faithful Ministers of God whom He sends to admonish us of our sins and to reprove us for them and so to bring us to Repentance and Salvation John sought to bring Herod to Repentance c. Is it not strange that we should hate those that seek our greatest good even the Salvation of our Souls yet thus it is with us by nature till God renew and change our hearts this shews that we love Darkness more than Light as it is Joh. 3. 19. One that is desirous to sleep is offended and angry at every thing that awakes him so is it with us by nature we do not onely ly asleep in our sins but we are apt to be offended at those who would awake us In bodily diseases we love and reward the Physitian that seeks to cure us yea though it be with hard Physick but see how foolish we are in the maladies of our Souls we are ready to hate and to be offended at such as would cure us of them by wholsome admonitions and reproofs But let it not be thus with us c. Observ 2 Observ 2. When John is cast into prison and stopped from preaching any longer then Christ preacheth hence observe the Lord 's provident care over his Church never leaving it wholly destitute of means of Instruction When some of his faithfull Ministers are restrained from preaching he stirreth up others in their rooms not suffering all their mouths to be stopped at once Act. 12. when Herod had put James to death he thought to have done the like to Peter but the Lord suffered him not Therefore although Peter were also laid in Prison and bound with two Chaines yet the Lord sent his Angel to let him loose out of Prison So we also read Revel 11. 3. that when the holy City that is the Church should be wasted and trodden under foot of the Gentiles that is of the prophane multitude that follow Antichrist yet even then the Lord would reserve two witnesses at least that is a small number which should propagate the Truth notwithstanding all the rage of Antichrist Use Vse Comfort to the true Church and to the Children of it against the rage and fury of such as persecute it Though they be never so maliciously bent against it they shall never be able wholly to root out or abolish all the faithful Pastors and Ministers of it but still out of their ashes the Lord will raise up others to preach and maintain his Truth So much of the Circumstance of Time when our Saviour Christ preached namely after that John Baptist was imprisoned Now we come to speak of the Place where he preached which was Galilee For it is said He came into Galilee there to preach the Gospel c. Galilee was one third part of Palestina or The Holy Land as it is called for it was divided into three principal Regions Judea Samaria and Galilee Judea was the most Southerly part Galilee the more Northerly part and Samaria did ly in the midst between them Now there were two parts of Galilee the Upper bordering to Tyrus Northerly and the Lower bordering to Samaria Southerly c. Now in this Country of Galilee our Saviour Christ was most conversant during the time of the execution of his publick Ministry there he taught and preached much and there he wrought most of his miracles whence it is that the enemies of Christ used to call him in way of contempt The Galilean So Julian the Apostate called Him as Eusebius reporteth Now this frequent conversing of Christ in this Country made it very famous
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
although God never take away the gifts themselves wholly or finally from such to whom they are once given yet he may for a time take away the comfortable feeling and lively working of those Graces from such as are too careless in employing them well Use 1 Use 1. Beware then of hiding any good gifts bestowed on us of God Bury not thy talent in the earth with the unprofitable servant lest it be taken from thee as it was from him live not idly and unprofitably with thy gifts lest God punish thy unthankfulness by depriving thee of those gifts as he may justly do Vse 2 Vse 2. If it be just with God to take his gifts from such as do not use them well then how much more just is it with him to deprive such of them who abuse them to his dishonour God will be honoured with his own gifts therefore dishonour him not with thme lest he severely punish this sin in thee Mark 4. 26 27 28 29. And he said So is the Kingdom of God as if a man c. July 2. 1620. THis is the third Parable uttered by our Saviour and mentioned by the Evangelist in this Chapter The main Scope of which seemeth to be this To set forth unto us the vertue power and efficacy of the Word preached and to shew how God doth by means of it work grace in the hearts of his Elect. This is shewed here by a similitude taken from seed sowen in the ground by a husbandman which doth by the blessing of God fructifie in the earth and grow up after a secret manner unknown to the husbandman although he take no further care or thought for the growth of it after it is sowen Even so our Saviour meaneth that the Word being soundly and faithfully preached by the blessing of God upon it and by vertue of his Spirit accompanying the same doth fructifie and bring forth the fruit of saving grace in the hearts of Gods Elect and that after a secret manner unknown to man and to the Ministers themselves who preach the Word More particularly in this Parable we have four things laid down 1. The outward means by which the work of saving grace is usually wrought in Gods Elect namely the preaching of the Word resembled here by the Husbandman's casting of seed into the ground Verse 26. So is the Kingdome of God as if a man c. 2. From whence it is that the Word preached hath such vertue and efficacy to work Grace in the Elect not from the Ministers themselves which preach it but from God himself blessing his own Ordinance and accompanying it with the powerful work of his Spirit This is implyed Verse 27. where it is said that though the Husbandman sleep and rise up night and day that is do passe dayes and nights securely not taking care or thought how to make the seed fructifie yet it doth spring and grow of it self by the blessing of God upon it so that it is not the care of the Husband-man nor any means that he useth or can use after that he hath sowen the seed that can make it to fructifie but the cause hereof is the blessing and providence of God making the seed to spring and grow in the earth And this is further implyed Verse 28. when it is said that the earth bringeth forth fruit of her self that is not simply and absolutely of her self but by that vertue which God giveth unto it to make it fruitful and not by any vertue which it hath from the Husbandman that soweth seed in it Now by all this our Saviour's purpose is to shew That the efficacy of the Word preached in working Grace in the hearers is not from the Ministers that preach it but only from God himself giving a blessing to his own Ordinance The third Point to be considered is the manner how God worketh grace in his Elect by the Word preached This is set forth here in two things 1. That he doth work it after a hidden and secret manner unknown to man which is implyed Vers 27. when it is said The seed sowen by the Husbandman springeth and groweth up he knowes not how by which our Saviour would shew that the vertue and efficacy of the Word preached in working grace in the hearers doth exercise it self after a manner that is secret and unknown to man and to the Ministers themselves who preach this Word 2. That God doth work grace in his Elect by degrees in tract of time and not all at once on the sudden This is implyed Vers 28. when the Earth is said to bring forth first the blade then the ear c. whereby our Saviour implyeth That the Word preached is effectual by degrees to work grace and not all at once first it causeth a small and weak measure of grace to spring in them and then afterward by degrees causeth it to grow to more ripeness and perfection The 4th principal matter to be considered in this Parable is the issue or consequent that followeth after that the Word preached hath been effectual to work grace in the Elect when his fruit of grace is come unto due ripeness in them that is unto such a degree and measure as God hath appointed they shall attain to in this life then God doth at the time of the harvest reap and gather into his barn as it were this fruit that is the persons themselves in whom this fruit of saving grace is brought forth by the Word preached I say the Lord doth reap and gather them into his barn that is partly at the hour of death and partly at the day of Judgment which are the times of the Lords harvest he doth translate and take his Elect out of this life and make them partakers of his heavenly Kingdom Verse 29. Thus we see the principal Points contained in this Parable Now to speak of them more particularly in their order First of the first thing which is the ordinary outward means of working grace viz. the Ministery or Preaching of the Word Verse 26. So is the Kingdome c. The Kingdom of God Touching the divers significations of this phrase of speech I shewed you upon the first Chapter Verse 15. In this place it is used to signifie the preaching of the Gospel yet not the preaching of it barely considered in it self but together with the efficacy and vertue of it whereby it worketh grace in those that hear it preached This preaching of the Gospel together with the vertue and efficacy of it is called the Kingdom of God because by means of it God doth raign in the hearts of his Elect. As if a man should east seed into the ground By these words our Saviour implyeth That as sowing of seed is the means to bring fruit so the preaching of the Word is the means to bring forth the spiritual fruit of grace in men Doctr. See then from hence the excellency and necessity of the publike Ministery of the Word
Ship And there were also with him other little ships It is most likely that those which were in these other small ships were such as having before heard Christ and seen his Miracles and being affected therewith did now desire to accompany him in this his passage over the Sea to the end that they might again hear his teaching and see more of his Miracles and reap further good thereby So much of the sense of the words Observ 1 Observ 1. See here our Saviour's diligence and pains in his Calling and Ministeriall Office of preaching and working miracles Though in the former part of the day he had greatly wearied himself with preaching and the evening being now come some might think it fit for him rather to have gone home to his dwelling house in Capernaum there to have rested that whole night after his great labours yet he perceiving an opportunity offered to do good by working miracles upon the Sea and on the other side of the Sea among the Gadarenes as we shall see in the next Chapter therefore he takes this occasion willing his Disciples to pass him over to the other side of the Lake Thus he was more carefull to do good by his Doctrine and Miracles than to refresh his own body with natural rest Indeed it is true that he did afterward in the Ship take rest by sleeping in it as it is said in the Text but it is likely this was not very long seeing his Disciples awaked him so soon as the storm came which in likelihood was soon after they launched forth and as soon as he was awaked he was presently employed again in working this Miracle Here then we see his diligence and pains in his Calling and Ministery and his care to take all occasions at all times to do good And herein he is a pattern for all Ministers of the Word to follow in being painfull and diligent in their Ministerial Office and in taking all opportunities to do good by the same unto the people committed to them See the example of Paul Act. 20. 18. But of this we heard before Verse 1. of this Chapter Observ 2. Our Saviour having willed his Disciples to passe over unto the other side of the Lake of Gennesareth they do presently yield obedience to this his Will taking him forthwith as he was in the ship and carrying him away in it as he willed them And though they might have made excuses as that it being now even-tide and the night ready to come upon them it seemed not so fit a time to take this Journey by Sea and that it was uncomfortable and dangerous travelling by water in the night time yet they do not make any such excuses but readily and without delay they put in execution the Commandment of Christ This teacheth us in like manner to yiedl willing and ready obedience to the Commandment of Christ in all things which he requireth of us in his Word though the things which he commands us may seem never so hard and difficult and never so inconvenient in the judgment of natural reason yet we are not to make excuses but readily and chearfully to obey Christ in all his Commandments Matth. 17. 5. This is my beloved Son c. Hear him This Hearing implies obedience So Hebr. 3. 7. To day if ye will hear his Voyce c. For example Christ commands us to deny our selves and to take up our Cross and follow him if we will be his Disciples In this we are to hear him and to yield obedience to his Commandment So also he commands us in his Word to forgive and love our enemies and to do good against evill In these things we are to obey his Will So also when he bids us First to seek the Kingdome of God c. So when he commands us to believe in him and to Repent and turn from our sins we are in these things to obey his Will Reason Reas Christ Jesus is our absolute and Soveraign Lord and King who hath absolute power over us to command us and to punish us if we disobey him He is King of Kings and Lord of Lords He is that Law-giver which is able to save and to destroy as Saint James speaketh He hath power to make such Laws and to give such Commandments which do absolutely bind not onely the outward man but even the very Soul and Conscience under pain of eternall damnation And therefore we are in all things to yield chearfull and Conscionable obedience to his will and Commandments And if he were to be obeyed when he lived on Earth in state of Humiliation much more now he is exalted to the Right hand of God in Heaven Use Use To reprove such as do not yield this ready and willing obedience unto Christ in his Commandments Some yield no obedience at all to him but in their lives do practise those things which are flat contrary to his Commandments like those Psal 2. who say Let us break their Bands c. Others make excuses and delayes when they should obey Christ and do not readily and chearfully yield obedience Like those Luk. 9. 59. Who when they should follow Christ made excuses and delayed the time Take heed it be not so with us Christ must be obeyed in all his Commandments and that chearfully and without delay To day if ye hear his voice c. Observ 3 Observ 3. Here is further mention made of some that accompanied our Saviour in passing over the Sea in small ships who no doubt were such as having the same day heard him Preaching to them by the Sea side and being much affected with his Doctrine did more and more desire to hear him and to be with him to learn of him and therefore they would not part with him nor stay behind with the rest of the people who were dismissed but they would needs accompany him in his journey Now this teacheth us how it is with those that have once truly tasted of the sweetness of the Word and Doctrine of Christ they cannot chuse but desire and hunger and thirst after it more and more 1 Pet. 2. 2 3. As new born Babes desire the sincere milk of the Word that ye may grow thereby If so be ye have tasted that the Lord is gracious Such as have tasted of the Grace and goodness of Christ manifested in the Ministry of his Word they cannot but still desire that Word more and more and this desire will be so vehement in them that they cannot be satisfied without it and therefore they will take any pains to enjoy it If they cannot have it near at hand they will travel further off for it rather then be without it even as this people when Christ was to go from them and they could no longer hear him near home as they had done then they accompany him by ships in his passage over into the Countrey of the Gadarens rather then they will be deprived of the benefit of his
is broken therefore beware of this So much of the first thing discommendable in the Disciples namely their immoderate fear Mark 4. 38 39. And they awake him c. Aug. 6. 1620. OF the first thing discommendable in the Disciples of our Saviour we have spoken namely their excessive fearfulness when the storm arose and Christ was asleep Now it follows to speak of the second thing discommendable in them namely their diffidence or distrustfulness of Christ's care and Providence over them which they seem to make doubt of when they thus expostulate with him Master carest thou not that we perish Observ Observ It is natural to us in time of trouble and danger to distrust and doubt of the Lord's Providence and care over us We are apt to think that he regards us not in our troubles and that he is not mindfull to help and succour us in them or to deliver us out of them Thus the Israelites in the Wilderness when they wanted water to quench their thirst being in this distresse they began to make question whether the Lord were among them or not Exod. 17. 7. Thus also David was sometimes tempted to doubt of Gods Fatherly care and Providence in his troubles as we may see Psal 13. 1. How long sayes he wilt thou forget me O Lord for ever c. and Psal 77. 7. Will the Lord cast off for ever c. Hath God forgotten to be gracious c. And I said This is mine infirmity c. See also Psal 44. 23. Use 1 Vse 1. Every one of us must labour to see and bewail this our natural corruption which maketh us so apt to be distrustful of God's Providence and care of us in times of distress We are to be grieved and to mourn for this infidelity of heart which is in us naturally Vse 2 Vse 2. It must cause us also to strive by all means against this infidelity and distrustfulness of Gods Provident care of us 1. Pray unto the Lord to keep us from this sin and to give us Faith whereby to depend on him in our troubles for help and succour 2. Remember that we are commanded to cast our care on him because he careth for us 1 Pet. 5. 7. Consider also how many other Promises we have in Scripture of God's special Providence and Fatherly care over his Children See Psal 91. Josh 1. 5. Job 5. 19. 3. Call to mind the experience which our selves and others have had of God's speciall care of us in times of distress 2 Cor. 1. 10. and Psal 22. 4. So much of those things that are discommendable in the Disciples Now followeth that which is commendable in them namely their going to Christ and seeking unto him by Prayer for help in this great trouble and danger in which they were For although St. Mark do not here expresly mention their Praying to Christ to save them from drowning yet he doth imply as much when he sayes that they cryed out thus unto him Master carest thou not c. And St. Matthew doth expresly shew that they Prayed him to save them Matth. 8. Observ Observ See here what we ought to do in all troubles and distresses we are to seek unto the Lord by Prayer for help and succour in them By this we must awake the Lord when he seemeth to sleep c. See this handled before chap. 1. ver 40. It followeth ver 39. And he arose and rebuked the Wind c. Here the Miracle it self is laid down which was Our Saviour Christ's Calming of the Tempest by his Divine power In which we have three things to consider 1. Our Saviour preparing himself to the working of the Myracle He arose from sleep 2. The outward means used by him to effect the Myracle He rebuked the Wind and said to the Sea Peace be still 3. The effect which followed namely the ceasing of the Wind and a great Calm He arose Though he had slept a while in the midst of their distress and danger seeming not to take care of them yet at length in due time and when they were in most danger he ariseth to help them Observ Observ Though the Lord seem for a time to forget and not to regard his Servants in their troubles but suffers them to be in great extremities yet he doth not indeed forget them but is carefull of them and in due time doth shew it by helping and delivering them when they are in greatest distress Thus he suffered the Israelites for a time to be in great Affliction and Bondage under Pharaoh yet at length when their Affliction was at the highest he delivered them So at the Red Sea though he suffered them to be in great distress yet in due time he delivered them Miraculously And this we may see also in other examples which I alledged in handling the former verse as in the example of David Jonah Paul c. Though the Lord seemed for a time to forget them in their troubles yet at length in due time he delivered them when they had most need of his help whereby he shewed plainly that though he seemed not to take care of them for a time yet the truth was he did take care of them and watch over them by his speciall Providence Use Use This must strengthen our Faith and incourage us to depend upon God for help and deliverance in our greatest extremities and distresses not casting away our confidence and trust in him though we be in never so great danger and though we see no means of deliverance We must here say with Job Though he kill me I will trust in him Job 13. 15. and with the three children Dan. 3. 17. Our God is able to deliver us and he will deliver us And though he defer our deliverance for a time yea a long time and seem to forget us and to be as it were asleep in our distress yet he will at length awake and rise up to help us as our Saviour now did to save his Disciples from being cast away in this storm Psal 78. 65. When the Israelites the people of God were in great extremity and danger by reason of their enemies it is said Then the Lord awaked as one out of sleep c. to help them and to smite their enemies But this point was in part spoken of before upon the former verse So much of the Preparation used by our Saviour before the working of this Miracle namely his arising from sleep that he might help and save his Disciples Now followeth the outward means for the effecting of this Miracle namely his rebuking of the Wind and the Sea Quest Quest. 1. Why did he thus speak to the Wind and Sea and rebuke them seeing they were not sensible of his rebuke Answ Answ He did this to shew his absolute power over these creatures and that it was as easy for him to over-rule them as for a Master to command his Servants Quest Quest. 2. Whether was the Miracle
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
to spoil us in our goods and substanâ—e as he did Job Observ 4 Observ 4. In that the Devil so soon as they were entred into the Swine do presently carry them headlong into the waters and drown them hence we may gather how the Devill desireth to deal with those into whom he entreth and getteth possession either in their bodies or mind he laboureth if it be possible to carry them headlong to destruction Thus he dealt with those that were bodily possessed as we may see in that example Mark 9. 22. The Devill oft-times cast him into the fire and into the waters to destroy him So also he deâ—leth with those in whose Hearts and minds he gets possession by his Temptations being entred into them he labour to carry them and thrust them on headlong to eternal destruction of Soul and body And this he doth by his violent and forcible tempting and drawing them to sin from time to time whence he is said to work effectually in the Children of Disobedience Ephes 2. 2. Thus being entred into Judas he thrust him forward with violence to betray Christ for money and afterwards to despair and hang himself and thus he carryed him headlong to everlasting destruction So also he dealt with others as with Anamas and Sapphira Act. 5. Also with Saul and Ahitophel c. Therefore he is said to be a Murderer from the beginning Joh. 8. and he is called a Destroyer Rev. 9. 11. Use 1 Use 1. See the wofull misery of all such in whom the Devill gets possession they are led captives at his Will 2 Tim. 2. 26. till he bring them to destruction if the Lord do not in Mercy deliver them from his power in due time That which Solomon speaks of the young wanton which follows the entising Harlot is true of those that follow the Devil's enticements and are carryed of him to sin they go as an Oxe to the slaughter c. Prov. 7. 22. Vse 2 Use 2. Pray therefore to the Lord to keep us from the power of Satan and not to suffer him to enter or get possession in our bodies or Souls especially in our Souls lest if he once get hold in us he carry us to destruction as he did the Heard of Swine Desire the Lord to restrain him and not to give him power to enter into us by his Temptations And be carefull by all good means to resist his Temptations and not to give place to them nor to give them the least entrance into our hearts by yielding to them Think how dangerous it is for the Devil to get entrance into thy heart if he once get into thee as into the Heard of Swine he will labour with all his power to carry thee headlong to destruction So much of the first consequent of the Miracle The Devills entring into the Swine and drowning them in the Sea Mark 5. 14. And they that fed the Swine fled and told it in the City and in the Countrey And they went out Octob. 15. 1620. to see what it was that was done NOW to speak of the second Consequent or effect which followed in the Swine-heards which kept the Swine ver 14. They fled and told it in the City and Countrey They fled They were moved to flee through fear with which they were stricken at the sight of so great a Miracle when they saw the Legion of Devills cast out and all their Heard of Swine suddenly drowned And told it in the City It is likely the Evangelist meaneth the City Gadara though he name it not from which the people of the Countrey took their name as hath bin shewed before Now here we may observe some things commendable in these Swine-heards and some things discommendable Things commendable are these 1. That they seeing this great Miracle wrought by Christ were moved with fear which made them to flee 2. That being fled they made report unto the people of the Countrey where they came touching this Miracle Things discommendable in them are these 1. That they made no right use unto themselves of this Miracle of Christ for they were not moved by it to acknowledg his Divine power nor to believe in him or imbrace his Doctrine as they should have done 2. That they fled from Christ and shunned his presence whereas they should have come to him and have submitted themselves and acknowledged his power From the things commendable in them observe two points of Instruction Observ 1 Observ 1. That it is good for us to be affected and moved with fear at the great and Miraculous works of God So chap. 2. 12. when they saw him that had the Palsy miraculously cured they were all amazed and Glorified God Psal 40. 4. The Prophet having mentioned God's Miraculous work of delivering him from the horrible pit and miry Clay that is from fearfull dangers and troubles he addeth this that Many shall see it and fear and trust in the Lord. So Psal 52. 6. having mentioned Gods work of Judgment and Justice against Doeg he saith The Righteous should see and fear c. Psal 119. 120. I am afraid of thy Judgments that is of thy works of Justice and Judgment on the wicked Thus when we see or take notice of Gods works of Creation and Providence or of his great works of Justice or Mercy we should be moved with fear and reverence of them yet this must not be a meer servile fear onely in regard of the Power or Justice of God shewed in his works for so the Wicked fear and tremble at Gods great works But our fear of Gods Power and Justice must be joyned with fear of him in regard of his Mercy which must make us afraid to offend him by sin as a good child feareth his Father whom he is loath to offend in regard of his love to him Vse Use This condemneth their blockishness and hardness of Heart who are little or not at all moved with fear or reverence of the great and Miraculous works of God when they take notice of them Some can see and hear of God's wonderfull works of Creation and Government of the World and of his Miraculous works of Justice and Mercy shewed on themselves and others and scarce be moved with any fear or reverence at all A sign of great hardness of heart Such are worse then Pharaoh Nebuchadnezzar or Foelix who trembled at the great works of God and worse they are then the Scribes and Pharisees who often were astonished at the beholding of Christ's wonderfull Miracles Observ 2 Observ 2. In that these keepers of the Swine did make report of the Miracle to the people of the City and Country we are in this to imitate them viz. in taking all good occasions to acquaint others with the great and wonderful works of God which we have taken notice of It is good for us to relate them unto others Psal 105. 2. Sing Psalms to God talk ye of all his wondrous works Psal 64. 9.
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
discharge of their Calling and Ministry that they may approve their diligence and faithfulness unto Christ who hath called them to that Office This they are to aim at especially Isa 49. 4. The Prophet had so carried himself in his Ministry that he was able to say His work was with his God And though Israel were not gathered yet he should be glorious in the eyes of the Lord c. So Paul in his Ministry was most careful to approve himself to God 2 Cor. 2. 17. As of Sincerity as of God in the sight of God speak we in Christ 1 Thes 2. 4. As we are allowed of God c. not as pleasing men but God who tryeth our hearts 2 Tim. 2. 4. No man that warreth intangleth himself c. that he may please him that hath chosen him to be a Souldier Quest Quest What must Ministers do that they may approve their Ministry to God so as to give a comfortable accompt to him Answ Answ They must above all other things seek God's Glory and the Salvation of the People committed to them not their own praise or profit or to please men c. Now as this is true of Ministers so of all Christias in their places they must in all duties of their Callings seek God's Glory and to approve themselves to Christ Use Use This reproveth such Ministers or other Christians who in discharge of their Callings and Duties make not this their principal care to glorify and please God and to approve themselves to Christ But they seek their own Glory or Gain and the pleasing of men But remember that of Galath 1. 10. Observ 2 Observ 2. Further observe here that Ministers ought so faithfully and conscionably to do the duties of their Calling that they may be able to give a good and comfortable accompt thereof unto Christ who hath en oyned them those duties Hebr. 13. 17. They watch for your Souls as they that must give accompt c. Therefore Paul charged Timothy before Christ who shall judge the quick and the dead to be diligent in Preaching 2 Tim 4. 1. And so he professeth of himself 2 Cor. 5. 10. We must all appear before the Judgment-Seat of Christ c. Knowing therefore the terrour of the Lord we perswade men c. And as this is true of Ministers so of all Christians that they must so faithfully and conscionably do the Duties of their Callings that they may with comfort give accompt thereof to God Eccless 12. 13. Fear God and keep his Commandments c. For God will bring every work into Judgment c. So Job 31. 13. If I despised the cause of my Man-servant c. What then shall I do when God riseth up c Use 1 Vse 1. This reproveth such as seldom or never think of the Accompt they must give unto Christ for performance of their duties this makes them so negligent unfaithful and unconscionable in serving God in their places Use 2 Use 2. Let us often think of our accompt to be given for the faithful discharge of all duties of our Callings that this may make us faithful and conscionable in them Remember that as God hath enjoyned us good duties in our Callings so he will look for an accompt from us how we have performed them how diligently how faithfully c. Think often and seriously of this and let it move us so to do all good duties that we may have comfort in the performance of them and afterward and that we may be able with comfort to give accompt unto God of our faithfulness and sincerity in them Rest not in the work done but look that we so perform every good duty in sincerity and uprightness of heart as before God that we may hereafter comfortably give accompt to him how we have performed it It is not enough for a Servant to do his work enjoyned him but he must do it as his Master hath appointed and so as he may give a good Accompt of it to his Master So we must do Christ's work c. So much of the Apostles relating unto Christ their labours in Preaching and Working Miracles mentioned by the Evangelist as an occasion of Christ's withdrawing himself and his Apostles into the Desert to rest themselves Now the next thing in the words to be considered is Our Saviour's calling his Disciples apart into the Desert He said unto them Come ye your selves apart c. As if he had said I will not onely go apart my self but I think it fit also for you to go with me that ye may for a time rest your selves after your jourey and labours in Preaching c. Into a desert place What Desert this was St. Luke doth more plainly express Luke 9. 10. He saith it was the Desert of the City called Bethsaida so called as 't is likely because it was neer unto Bethsaida or because it did lye over against Bethsaida on the other side of the Water See Ver. 45. Somethink this Desert lay on the further side of the Lake of Gennesareth or Sea of Galilee that is on the East side of that Lake in respect of Galilee and that it lay over against the City of Bethsaida so as the Desert was at one side of the Lake and the City on the other side because Joh. 6. 1. it is said our Saviour going into this Desert went over the Sea of Galilee and because Ver. 45. of this Chapter he being in this Desert with his Disciples is said to constrain them to pass over by Ship to the other side unto Bethsaida Sic Jansen Lyser Adrichom Sed contr à Beza in Joh. 6. 1. et Casaub Annot. in Mat. 14. 22. et in Mar. 6. 45. quorum sententia verisimilior Observ 1 Observ 1. Here we see That the Lord Jesus doth not require of his Servants continuall and uncessant labour in the Duties of their Callings but doth allow them some times of rest and refreshing after labour and wearinesse Our Saviour knowing that his Apostles had now laboured and were much wearyed with their Journey and with preaching and working Miracles he willeth them to come a-part with him to rest themselves a while in the Desart For this Cause also our Saviour himself sometimes being much wearyed with the labours of preaching and working Miracles in Publick did use to withdraw himself that he might for a time be private to rest and refresh himself And Joh. 4. 6. being wearyed with his Journey he sat on the Well which shews that it is also lawfull for us after wearynesse and labour to take some times of Rest Therefore as God hath made the Day-time fit for labour so the Night for rest and sleep Psal 104. 23. The Sun ariseth c. Man goeth forth to his Work and Labour untill the Evening Therefore also God hath so ordained that there should be one Day in Seven in which both Man and Beast should rest from the ordinary labours which they indure upon the
orderly and in seemly manner 2. That the number of the People being orderly set might distinctly appear and so the greatnesse of the Miracle might be the more manifest 3. That by this means he might put both the Disciples and the Multitude in hope of a Miracle to be wrought in feeding so many with so small Provision of Meat and so by this means they might be prepared to profit the more by the Miracle Upon the green Grasse Joh. 6. 16. Much Grasse They sate down by Rowes Or Ranks as the Borders or Beds in a Garden For so much the words in the Originall do imply Object By Hundreds and by Fifties Object Luke 9. 14. Make them sit down by Fifties in a Company Answ Answ No contradiction in this for it was like that in some companies were but Fifty and in other a hundred so that Mark doth mention the manner of setting all the Companies And Luke mentioneth the manner of setting some Companies onely omitting the rest Hitherto in way of clearing the words Now to gather some Instructions from them First One or two generall Observations Observ 1. In that our Saviour by this conference doth prepare the minds of his Disciples and stir them up to think of his divine Power before the work of this great Miracle that so being thus prepared they might profit the more by it when they should see it wrought Hence gather that by Nature of our selves we are utterly unfit and unable to reap true fruit and profit by the means of Grace and Salvation which God bestoweth on us We are unfit of our selves to profit by the works of God or by his Word and Sacraments or any other means which he useth to work or increase Grace in us Hebr. 5. 11. We are by nature dull of Hearing that is unfit to conceive c. So also by Nature we are unfit to reap spiritual fruit by the Sacraments and by all other means used of God to further us in Grace unfit to profit by the Works of God Reason Reason By Nature there is in us a great deal of sinfull Corruption which hindereth the powerfull and effectuall working of the means of Grace Much Ignorance Unbelief Hardness of Heart c. Use 1 Vse 1. Labour to see and bewail our own natural Indisposition and Unfitness to profit by the meanes of Grace vouchsafed us of God We shall never be fit till we feel our Unfitness Vse 2 Use 2. Pray unto God to fit and prepare us to profit by his Ordinances and means of Grace before we come to be partakers of them There is great need so to do if we consider how unfit we are of our selves Be careful also to use all other good means of preparing our selves when we come to the Word and Sacraments Remove and cast off hinderances as worldly cares sinful lusts c. Observ 2 Observ 2. Our Saviour Christ hath much ado to bring his own Disciples to think of his Divine Power and Providence for the feeding of this great multitude when there was so little Provision for them therefore we see he useth many means to strengthen their Faith First he bids them give the People to eat Then he bids them go see what Provision they had And lastly he commands them to make all the multitude sit down Hence gather that it is a very hard thing for Christians to believe and rest upon God's Power and Providence for the maintenance of this life in the want of means or when they see small means This practise of Faith is very difficult even for the best Christians and much more for others we see how hard it was for the Israelites to rest upon God's Providence while they journied through the Wilderness and wanted Meat and Drink How often did they discover their Unbelief and Distrust by murmuring c. Psal 78. 19. They spake against God and said Can God furnish a Table in the Wilderness So the Disciples of Christ could hardly believe that Christ would prepare a Table in the Wilderness their minds ran upon the small means which they had but five Loaves c. See Joh. 6. 9. Therefore they are very hardly brought to think of Christ's Power and Providence for the working of a Miracle to provide for the Multitude extraordinarily And so it is with us all by Nature our hearts are so much addicted and glewed to the outward means that we very hardly are brought to rely upon God in the want of them Vse Use See how needful it is for us daily to labour and pray unto God for strength of Faith whereby we may rest upon God even in the want of means if God shall try us therewith Now while we have sufficient Provision of Meat Drink Raiment c. it is an easy matter to trust on God's Power and provident care over us But if the Lord should leave us destitute of the means we should then find it a most difficult thing to rest on him and to trust him on his bare word without a Pawn as Luther speaks Therefore now while we have the means labour and pray for Faith and for encrease of it that if means shall be taken from any of us we may then be able to live by Faith in the want of means The more difficult this practice of Faith is the more we must labour to attain unto it and daily inure our selves unto it Helps to this practise of Faith 1. Think often of the Almighty Power of God farr above all means and therefore able to work without them He is able to do above all that we can ask or think Ephes 3. 2. Meditate of the Promises of God made to the faithfull depending on him for things of this life Psal 55. 22. Cast thy burden on the Lord and he shall sustain thee c. 1 Pet. 5. 7. Cast your care on Him for He careth for you Hebr. 13. 5. He hath said I will never leave thee c. Psal 34. The Lions suffer hunger c. 3. Remember the Examples of such as have been provided for extraordinarily in the want of means as the Israelites in the Wilderness fed with Quails and Manna from Heaven and satisfied with Water out of the Rock Elijah fed by Ravens So the Widdow of Sarepta c. 1 King 17. And this Multitude here fed by Christ miraculously Now the Lord's Arm is not shortned or weakned therefore though we are not now to look for Miracles yet we are by Faith to rest on God in the greatest want of things of this life c. Particular Observations from the words Observ Give ye them to eat Observ That it is not enough for us to be moved with pity towards such as are in necessity and want of things of this life and to take care that they may be relieved but we our selves must be ready to relieve and help them so far as we are able yea beyond our ability sometimes in extraordinary cases as when we see them in
28. 16. He that believeth will not make haste He will stay the Lord's leasure c. Use 2 Use 2. See also how great need we have of Christian patience Hebr. 10. 36. yea not onely of patience but of long patience whereby to submit obediently and constantly to the bearing of every Crosse and Tryall sent on us of God though he hold us never so long under it An easie matter to be patient for a little while in trouble but when trouble continueth long when the Lord doth long hold us under the Rod and doth nor remove or mitigate his hand here is the patience of the Saints that is the greatest tryall of their patience Here it is a most difficult thing to continue our patience and obedience and not to repine grudge murmur or use any unlawfull means to help and ease our selves Oh therefore let us in this Case labour for constant patience Let it have Her perfect work c. Jam. 1. 4. Use 3 Use 3. This is for the comfort of God's Children when they are long holden under a Crosse or Tryall before God come unto them by deliverance Let them not think this strange nor be at all discouraged much less cast away their confidence in God's promise of deliverance nor their patience but remember that God doth often thus deal with his faithfull Servants letting them alone very long in the midst of their troubles not coming to them by deliverance but seeming to forget them c. And this he doth for speciall reasons as we have heard before both in respect of his own glory and of their good and profit that being long trained up in the School of affliction they may profit the more in sound knowledge of God Faith Repentance Patience and all saving graces Therefore no cause for us to faint or be dismayed though God should long deferr to help and deliver us in our troubles outward or inward though he tarry never so long yet come he will at length most certainly to give deliverance in the due appointed time when it shall be best for us Hebr. 10. 37. Yet a little while and he that shall come will come and will not tarry Though he may tarry a while or long yet not alwayes c. In the mean time we must live by Faith and Hope and Patience not limitting God any time for our deliverance but leaving that to his wisdom c. So much of the Circumstance of Time Now to speak of the miraculous Act of Christ in walking on the Sea to his Disciples Walking upon the Sea Quest Quest How could this be seeing his humane body being naturally heavy as the bodies of other men are must needs be apt to sink of it self Answ Answ The Divine Power of Christ's God-head did bear up his body miraculously above the Waters not suffering it to sink and withal the same Power of Christ did alter the nature and property of the waters that whereas naturally they are apt to swallow up and sink all heavy bodies they did now on the contrary help to bear up the body of Christ so as he walked as safely on the top of them as if he had walked upon a way paved with stone Here the Papists and Lutherans the better to establish their Doctrine of Transubstantiation and Consubstantiation and to prove that his body may be miraculously in diverse places at once do affirm that Christ in walking on the Sea did miraculously change and alter the natural property of his body making it of a heavy body to become light c. Now if Christ could do this then say they by the same reason he can make his body be present in divers places at once contrary to the natural property of it But this is easily confuted For 1. We deny this that Christ in walking on the Sea did alter the natural condition or property of his body for then it should not have remained a true humane body but the Miracle consisted partly in the bearing up of his body by the Power of his God-head that it should not sink and partly in making the waters firm and solid underneath his feet to bear him up so that the change and alteration was in the waters and not in Christ's body Observ 1 2 Though we should grant that Christ did here work a Miracle in changing the naturall Property of his body which is false yet let them prove if they can that he doth the like in the Sacrament Observ 1. See an evidence of Christ's God-head bearing up his humane body that it did not sink and causing the waters to be as firm land underneath his feet Object Object Peter also did walk on the waters to Christ Mat. 14. Answ Answ Not by his own power but by the Power of Christ commanding him to come to Him on the Sea This appears in that so soon as Christ began but a little to withdraw his powerful help Peter began presently to sink c. Observ 2 Observ 2. In that Christ walked on the Sea as upon the Land causing it to bear him up We learn that he is absolute Lord over the dead and sensless Creatures such as the Sea is he hath absolute Power over such Creatures to command and over-rule them and to make them obedient to his Will See this Point spoken of before in Ver. 39. of the fourth Chapter where Christ rebuked the Wind and Sea shewing his Power over them c. This Power of Christ is manifested sundry wayes 1. By altering the natural properties of the insensible Creatures and causing them to work against Nature when it pleaseth him as here he changed the nature and property of the waters causing them to bear up his body So at his death he caused the Vail of the Temple to rent the Earth to quake the Rocks to cleave asunder and the Graves to open Matth. 27. 51. See also Luke 19. 40. and Joh. 20. 19. The doors opened c. 2. By making even such dead Creatures obedient to his Word and Command and to his Will as in the fourth Chapter He rebuked the Wind and the Sea and made them still So afterward in this Chapter Ver. 51. when He came into the Ship to his Disciples he made the storm of Wind presently to cease 3. By turning one Creature into another as Water into Wine Joh. 2. 4. By multiplying the Creatures extraordinarily without means as he multiplied the five Loavs and two Fishes as we heard before 5. By employing them as Instruments and Means of effecting His Will either in punishing the Wicked or in comforting and doing good to the Godly which fear his Name See Chap. 4. Ver. 39. 6. Lastly in changing the quality and condition of these insensible Creatures at the last day from Corruption to Incorruption for there shall be new Heavens and a new Earth Christ shall at that day manifest his Dominion over the Heavens and Earth and Sea and the other insensible Creatures by purging them with fire
Disciples in their trouble and fear tells them who he was thereby intimating his presence that he was at hand to help and deliver them and for this cause also he afterward went up into the Ship to them Ver. 51. Now if his bodily presence were so comfortable to his Disciples in these their troubles much more comfortable to the Faithful is his spiritual presence whereby he is present with thâ—â— in all their troubles by his Divine Power Providence and Mercy to assist and strengthen them and to comfort and deliver them Therefore Matth. 28. ult sending forth his Apostles to teach and baptize and mâ—ving how many troubles they should meet with in execution of that their Ministry he promiseth them for their comfort that he will be with them alwayes unto the end of the World For this cause also when Paâ— was in great trouble and danger at Jerusalem the Lord himself came and stood by him in the night to â—â—mfort and encourage him See Act. 23. 11. Use 1 Use 1. See how to comfort and encourage our selves agaiâ— all fears terrours and doubts in time of trouble and danger outward or inward look at Christ's preâ—â—nce with us and labour by Faith to believe and be perswaded of it To this end consider what promise he hath made to be present with us in the greatest troubles Isa 43. 2. Fear not for I have redeemed the c. When thou passest through the Waters I will be with thee c. So Psal 91. 15. I will be with him in trouble c. Use 2 Use 2. Pray unto our Lord Jesus Christ to shew himself preâ—ent with us in all our troubles fears and dangers Then we shall not be dismaied nor out of heart c. So much of our Saviour's manifesting himself to them c. Now to speak of his other words of comfort and encouragement Be of good cheer be not afraid Observ 1 Observ 1. He doth not sharply rebuke them for their over-much fear as he might have done but beareth with them and in mercy comforteth them against ther fear Hence gather that he is a meek gentle and merciful Saviour toward all his faithful Ones willing to bear with their Infirmities and ready to help and comfort them against the same Heb. 2. 17. A merciful High-Priest c. Heb. 5. 15. Not such a one as cannot be touched with the feeling of our Infirmities c. Isa 42. 3. A â—ruised Reed shall be not break and the smoaking Flax shall he not quench c. Use 1 Vse 1. Here is great Comfort to the Faithfull againsâ— their Infirmities and Frâ—â—lties If they see and feel them and be truly humbled for them and do constanâ—â—y strive against them then let them not be discouraged for they have such a Saviour as will not deal â—oughly and sharply win them for their Frailties and Corruptions He will not rebuâ—e or chastise them in Wrath for them but will rather bear with them in Meeknesse and in Merâ—y help and succour them and comfort them against their Infirmities c. Use 2 Use 2. This teacheth us how to â—eal with our Brethren which sin of Infirmity not to censure or reprove them over-sharply but in meekness and mercy to support them and help to bear their burthen herein following the practise of our Saviour Christ Mat. 11. Learn of me for I am meâ—k c. Rom. 14. 1. Rom. 15. 1. Gal. 6. 1. Observ 2 Observ 2. Further In that our Saviour doth here comfort his Disciples in their fear by the words of his own mouth bidding them be of good cheer and not to fear Hence we may observe that the word of Christ is a special and singular means to stay and comfort the heart against fear in times of danger As this was true of Christ's lively Voice when he was upon Earth that it was very comfortable to his Disciples in this their great fear and in the danger which they supposed So is it no lesse true of the written Word of Christ being by Faith apylyed unto the Conscience that it is very effectual to comfort and encourage the Faithfull against all Fears and Terrours in time of greatest Distresse and Danger Reas Reas This Word of Christ doth assure the Faithful of his special Protection of them in the midst of greatest dangers and this must needs be a special means to stay and comfort their hearts against fear in such dangers Use Use See how to comfort our selves against such fears as we are apt to be troubled with in times of danger see that we be well acquainted with the Word of Christ and labour by Faith to apply it to our selves for comfort in such cases Hearken to the voice of Christ's Word speaking comfort c. So much of our Saviour's comforting of his Disciples by word Now it followeth to speak of his Comforting them by Deed Going up unto them into the Ship This he did to the end that by enjoying his company and presence they might be the more encouraged and comforted against their fear and danger in which they were before Hence we learn that Christ's presence is a great comfort to the Faithful in all troubles and dangers But of this before Mark 6. 51 52. And the Wind ceased c. Jan. 20. 1621. OF Christ's miraculcus walking on the Sea and the Consequents of that Miracle we have spoken Now in these two Verses is laid down another Miracle wrought by our Saviour about the same time namely His miraculous stilling of the Tempest of Wind which was risen on the Sea Where consider two things 1. The Miracle it self 2. The Consequent of it Touching the former the Points of Instruction to be gathered from it have been before handled in speaking of the former Miracle To proceed therefore to the Consequent of this and the former Miracle for it is to be referred unto both it is laid down in these words They were sore amazed in themselves and wondred Now this amazement and wonder is amplified 1. By the measure or greatness They were sore amazed beyond measure c. 2. By the Causes of it 1. More near The want of due consideration of the Miracle of the Loavs formerly wrought 2. By the remore cause thereof viz. The hardness of their hearts They were sore amazed Or astonished with great fear and admiration of the great and strange Miracles wrought by Christ in walking upon the Sea and stilling the Wind unto which also are to be added two other Miracles wrought by Him about the same time One of which was that he inabled Peter to walk upon the Sea Matth. 14. The other was that the Ship being now in the midst of the Sea or not far from the midst for they had rowed but 25 or 30 furlongs when Christ came to them Joh. 6. 19. our Saviour caused it to come suddenly to the Land or Shore as appeareth Joh. 6. 21. So that here were four severall Miracles wrought together by our Saviour
helping and doing good to such as are in misery and distress We are to watch the fittest time to help and comfort such now the fittest time is when they have most need of us and when we may do them most good So these Genesarites took the opportunity of time to carry their sick friends to Christ so soon as he came into their Country because then there was good occasion and means offered for the healing of them Gal 6. 10. As we have Opportunity let us do good unto all c. Isa 50. 4. The Lord hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary c. Prov. 3. 28. Say not to thy Neighbour Go and come again and to Morrow I will give thee when thou hast it by thee So also we should observe the fittest places where we may most conveniently and with least hinderance help and do good to such as are in Distress Use Vse Remember to take the best Opportunities of doing good and shewing mercy to such as are in misery Now further observe here that although these Genesarites are to be commended for their Faith in Christ and for their Charity in being so carefull to bring their sick unto him to be healed yet in this they seem faulty that they were not so forward to seek to Christ for spiritual Blessings as for spiritual Instruction Comfort Pardon of sin c. for the Evangelist makes no mention of their seeking these or the like spiritual benefits from Christ either for themselves or their friends Observ Observ Hence gather That it is naturall to us of our selves to prefer and seek earthly and corporal benefits and good things above heavenly and spirituall See this before observed in the 32. Verse of the second Chapter So much of the first work of Charity which this People performed for their sick folk namely their carrying them unto Christ to be healed Now followed their second work of Charity and fruit of their Faith viz. Their Prayer unto Christ beseeching him that they might but touch the border c. This sute or request is to be understood not only of those that brought and laid the sick before Christ but also of the sick Persons themselves for as they which brought them besought Christ to heal them by the touch of his Garment so no doubt but the sick Persons prayed and sought unto him for this benefit for themselves Now whereas they beseech him to heal them by the touch of his Garment some think it is spoken to shew the weakness of their Faith as if they tyed the power and vertue of Christ to the outward touching But it is rather spoken in commendation of their Faith to shew that they believed the Power and Mercy of Christ to be so great that he was able and willing to cure them even by this weak means of touching only the border of his Garment though they used no other means And yet withal the words do imply some Imperfection in their Faith in that they seem to ascribe too much to the outward touching as if without this they could not be cured one cause whereof might be that they had heard of others so cured before as namely that Woman which had the bloody Issue whereof we heard Chap. 5. In this respect therefore the Faith of these came short of the Faith of that Centurion Mat. 8. 8. who was perswaded that Christ could heal his sick Servant onely by speaking the word without any such touching as is here mentioned Observ 1 Observ 1. In that they besought Christ to touch his Garment that they might be healed of their sicknesses We learn what is to be done by us in all Afflictions of our own and others viz. That we should go and seek to God by the Prayer of Faith as these sought to Christ Among other means and helps to be used in trouble and distress this of Prayer is one main and principal not to be neglected See before Chap. 1. Ver. 40. Observ 2 Observ 2. In that they so much desire to touch Christ's Garment as if they could not otherwise be healed we may observe and take notice of our natural Infirmity and Corruption which makes us apt to tye and restrain the Power and Grace of God unto outward means in the bestowing of his Blessings upon us whether temporal or spiritual As for example in temporal benefits we are apt to think that he cannot give health to the sick without the outward means of Physick This was Asa's Sin who therefore in his Disease sought to the Physitians and not to God 2 Chron. 16. 12. So we are apt to think that the Lord cannot nourish and sustain our bodies without ordinary means of Food which was the sin of the Israelites in the Wilderness who are therefore said to have limited God Psal 78. 41. So in spiritual Blessings we are apt to tye God unto outward helps and means as to think he cannot save us without the merit of our own good works as the Papists imagine that he cannot give Grace without the outward Sacrament of Baptism when it cannot be conveniently had c. Use Use Take heed of thus limiting the Power and Grace of God unto outward means not that we should neglect the means but we are so to use them as not to trust in them or to tye God unto them but know that he is above all means and can work without them in case they cannot be had c. It followeth And as many as touched him c. Observ Observ Though there was some Imperfection in their Faith yet because they came to him in sincerity of heart to be healed he pardoneth and passeth by their Infirmities and vouchsafeth readily and willingly to cure them which shewes him to be a most gracious gentle and merciful Saviour ready to pardon and to bear with the Infirmities of such whose hearts are upright which is matter of unspeakable comfort to such weak Christians c. See before Ver. 50. Other Observations to be gathered hence see also before Chap. 5. Ver. 29. Finis Sexti Capitis CHAP. VII Mark 7. 1 2. Then came together unto him the Pharisees and certain of the Scribes which came from Jerusalem And when they saw some of his Disciples eat Bread with defiled that is to say with unwashen hands they found Febr. 3. 1621. fault THis Chapter consisteth of two principal parts The first is a Conference or Disputation of our Saviour Christ with the Scribes and Pharisees about their superstitious Observation of Jewish Traditions unto Ver. 24. The second is the History of two Miracles wrought by our Saviour viz. The casting of a Devil out of the Daughter of the Syrophoenician Woman and the curing of one that was deaf and had an impediment in his Speech from Ver. 24. unto the end of the Chapter In the first part consider two things 1. The Disputation it self unto
sense opened together with the several Points of Instruction thence gathered observing also how the Doctrines are proved by other Scriptures or by reasons from Scripture and how applyed Acts 16. 14. The Lord opened the heart of Lydia that she attended to those things which Paul spake This diligent attention in hearing is a singular help to the understanding of what is delivered and therefore our Saviour in this place joyneth these two together Hearken and Understand 3. Be carefull to read the Scriptures in private Joh. 5. 39. that ye may not be strangers in the Book of God but well acquainted with the History of it and with the Phrase and Style of the Scriptures Col. 3. 16. Let the Word of God dwell in you richly c. 4. Let such as are most ignorant labour to ground themselves in the knowledge of the main Principles of Christian Religion by reading and learning some godly Catechism This is a great help to the understanding of Sermons and the want of it is a main hinderance to the Fruit which might otherwise be reaped by the Word preached Hebr. 5. 11 12. They were dull of hearing Because they were not well seen in the first principles of the Word of God 5. Lastly If we would come to understand the Doctrines of the Word preached to us then be sure we make conscience of practising so much as we know and understand already A most excellent means to come to more and more understanding in the word of God Psal 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant or make it known to them Joh. 7. 17. If any man will do his Will he shall know of the Doctrine c. See also Joh. 8. 31 32. Mark 7. 15 16 17 18. There is nothing from without a man that entring into him can defile him but the things April 14. 1622. which come out of him those are they that defile the man If any man hath ears to hear let him hear THe Evangelist from the 14th Ver. to the 17. sheweth how our Saviour having sharply reproved the Scribes and Pharisees took occasion to turn his Speech from them to the Common People and to Instruct them in a necessary Point of Doctrine touching the true cause of Spirituall pollution and uncleannesse before God that it is not from without but from within the man The occasion of which Doctrine was the cavil of the Scribes and Pharisees against Christ's Disciples for eating with unwashen hands as if that had defiled them before God c. In the words we considered two things 1. The preparation unto Christ's teaching He called them all to Him 2. The teaching it self or the sum of that He spake to them Consisting of three Branches 1. A preface stirring them up to hearken diligently to him and to be carefull to understand his Doctrine 2. The Doctrine it self laid down Ver. 15. 3. The conclusion of his Speech stirring them up again to attention Ver. 16. Of the preparation to his teaching I have spoken as also of the preface to his Doctrine In the next place follows the Doctrine it self Ver. 15. touching the Cause of Spirituall uncleannesse before God Which is laid down 1. Negatively by shewing what is not the Cause Not any thing from without the man 2. Positively by shewing what was the Cause The things which come out of man But these things I deferr to speak of untill I come to the 18th verse c. where our Saviour doth more fully handle this Doctrine and open it to his Disciples It followeth Ver. 16. If any man hath ears c. But of this see before Chap. 4. Ver. 9. I proceed therefore to the 17 18 verses Our Saviour having first instructed the Common People in publick and openly touching the cause of spirituall uncleannesse now takes occasion in private more fully and largely to open the same Doctrine to his Disciples Where consider 1. The place where he took occasion to Instruct them In a private House whither he retired at this time for the refreshing of himself as it is likely after his former labour in publick teaching and working of Miracles 2. The occasion of his opening the Doctrine to his Disciples which was their questioning with him about the matter 3. The manner of his instructing them joyning a sharp reproof therewith for their ignorance and dullness iâ— not conceiving his former words uttered to the multitude Ver. 18. Are ye so without understanding also Do ye not perceive c. 4. The Doctrine it self which he more fully and plainly unfoldeth to them from the end of the 18th Ver. unto the 24. Touching the first which is the place where he taught them In a private House What House is not expressed and therefore uncertain neither is it needfull to enquire From the People This shews That he now left the multitude that he might be private for a time to refresh himself with his Disciples Observ 1 Observ 1. See the Truth of Christ's Humane Nature in that he was subject to weariness and had need of refreshing after Labour c. Of this before sundry times Observ 2 Observ 2. It is lawful for us after Christ's example being much wearyed with the Labours of our Callings to take occasion of refreshing our selves for a time that so we may again return to our Callings with more alacrity c. See before Chap. 6. Ver. 31. Observ 3 Observ 3. See here the diligence of our Saviour in teaching his Disciples not onely in publick but in private on all occasions c. which is a pattern for all Ministers to follow in their Ministery See Acts 20. the example of Paul and 2 Tim. 4. 1. the charge which he gives to Timothy Vse Use People to be forward to learn of their Pastors upon all good occasions as well in private as in publick c. Mal. 2. 7. The Priests Lips should keep knowledge and they should seek the Law at his mouth c. Christ's Disciples used often to seek instruction from him in private So much of the place where our Saviour took occasion now to teach his Disciples The next thing to be considered is the occasion given him thus to teach them which was their question moved unto him about the matter of Doctrine before delivered in publick to the multitude His Disciples Matth. 15. 15. It is said That Peter said unto him Declare unto us this Parable Therefore it is likely That either Peter did first request this of him and afterward the other Disciples or else which is most likely that he spake to Christ in the name of all the rest as he used to do at other times Concerning the Parable Touching the signification of this word see before Chap. 4. ver 2. Here it signifies a dark or obscure Speech Sentence or Doctrine such as this of our Saviour seemed unto the Disciples albeit in it self it was not very dark or obscure
it self and to the envious Person Prov. 14. 30. Envy is the Rottenness of the Bones it wasteth the Body c. Job 5. 2. Envy stayeth the foolish and silly Ones In this respect this sin is said to be the most just of all other sins because it takes Vengeance on the Person that lives in it After this life God will punish it in Hell if it be not in time repented of Gal. 5. 21. Such as do the Works of the Flesh shall not inherit God's Kingdom 4. Consider that envy at others Prosperity is in Scripture threatned as a Curse against the wicked Psal 112. 9 10. The Horn of the Righteous shall be exalted with honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away c. 5. Get true Christian Love into our hearts and labour to abound in it more and more for this will cause us to rejoyce in the good of others as in our own good and not to repine at it 1 Cor. 13. 4. Charity envyeth not 6. Lastly Labour to remove the main Cause of Envy as Pride and desire of Vain-Glory Pray unto God to mortify in us these carnal Lusts and to give us true Humility then shall we be kept from envying others good Seldom see we an humble man envious nor a proud man without Envy See Jam. 4. 5 6. and Gal. 5. 26. The eleventh Sin is Blasphemy or Evil-speaking as the word may be translated for it properly signifies any evill hurtful or reproachful Speech in general whether against God or Man But more particularly it is in Scripture used two wayes 1. Sometimes to signify such Speech as tends to the reproach and dishonour of God either directly or indirectly Thus it is most usually taken in Scripture for Blasphemy against God whereof there are sundry kinds especially these 1. When any Speech is uttered which tends to the reproach of the Nature and Essence of God or of any Person in the Trinity either derogating or taking from God what is due unto him or else attributing unto him any thing which is unfit or agreeth not unto his Majesty Thus Pharoah blasphemed Exod. 5. 2. when he asked Who is the Lord c. Thus the Jews blasphemed in calling Christ a Samaritan and affirming that he had a Devill c. So Julian calling him The Galilean 2. When any of the essential Attributes of God are denied or contemptibly spoken of as his Wisdom Power Justice c. See 2 King 7. 19. 3. When his proper Names and Titles are reproached by Word or Speech as either by using them leightly and vainly without due Reverence or by swearing leightly or prophanely by any of them 4. When any of his Works are reproachfully spoken of as his Works of Justice Mercy Creation Providence c. 5. When his holy Ordinances as his Word Sacraments c. are reproached any way in words Secondly The word Blasphemy in Scripture is sometimes referred unto men and is used to signify such evill Speech as tends to the hurt and disgrace of the Persons of men and to the Impeachment of their good name any way Tit. 3. 2. Speak evill of no man The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 1 Pet. 2. 1. Jam. 4. 11. Now of this kind of Blasphemy against men there are especially three kinds 1. Railing and reviling Speech which is a Degree of Murder as we have heard before 2. Scoffing and taunting Speeches uttered either privily or openly to the disgrace and vilifying of others Persons The Sin of profane Ismael called Persecution Gal. 4. 29. 3. Slandering and backbiting of others either by raising false Reports of others to the taking away of their good name or by uttering a truth with a mind to disgrace the person of another See 1 Sam. 24. 10. 1 Sam. 22. 9. in Doeg Levit. 19. 16. Thou shalt not walk about with Tales c. This is called whispering Rom. 1. 29. one sin condemned in those Heathen Now all these kinds of Blasphemy or evill Speaking both against God and Man may here be understood Remedies against this Sin 1. General against all kinds of it 2. Special against the distinct kinds of it General Remedies 1. Consider that our tongues are given us to bless God and Man and not to blaspheme c. See Jam. 3. 2. Pray unto God to set a watch before our mouths c. as David doth Psal 141. Special Remedies First To keep us from Blasphemy against God 1. Consider the heinousness of the Sin tending so directly to the Dishonour of God hence it was that this Sin was by the Law of God to be punished with death Levit. 24. 16. This Sin was so odious to the Jews that they did forbear to name it and therefore used the Name of Blessing in stead of Blaspheming See 1 King 21. 10. 2. Look at the grievous Judgments of God inflicted upon Blasphemers of his Name as upon Pharoah the Jews Julian c. 3. Labour for the true fear of God in our hearts which will cause us to sanctify the Name of God in our words and to abhor and tremble at the very thought of blasphemous Speeches Secondly To keep us from evil-speaking against men 1. Consider how great a hurt and wrong it is to hurt another in his good Name which is and ought to be most dear and precious to every one This is such a wrong as can very hardly or not at all be satisfied for It is far worse than to rob a man of his Mony Wealth c. because in this case Restitution is more easily made Besides that a man's Goods are nothing so dear to him as his good Name 2. Consider how unwilling we are that others should speak ill of us and how much we desire to be well-spoken of Therefore as we would have others speak of us so speak of them c. 3. Take away the causes of evil-speaking as Malice Envy rash and uncharitable suspitions of others c. 4. Labour for true Love in our hearts which will cause us to think and speak the best of others The twelfth sin is Pride which is two-fold 1. Against God 2. Against Man Pride against God is that haughtiness or loftiness of heart and mind whereby a man is lifted up in a high conceipt of his own Goodness Excellency or Greatness before God This was in Pharoah Exod. 5. Who is the Lord c. and in the Scribes and Pharisees who justified themselves before God So also in the Papists at this day Pride against Man is when there is a high conceipt of our selves joyned with contempt or vilifying of others as in that proud Pharisee Luke 18. Both these kinds of Pride may here be understood Further know that howsoever Pride be properly the sin of the heart yet it doth also outwardly discover it self in outward carriage as by lofty gesture high looks garish Apparel c. Remedies against this Sin 1. Consider the odiousness
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
unto the Cities of the Gentiles as here and Chap. 7. 24. He came into the borders of Tyre and Sidon Cities of the Gentiles to preach and work Miracles Now by this He did declare and testify that although he was not called to preach to the Gentiles neither was the due time yet come in which the means of Salvation was to be revealed to them for that was to be done after his Ascention into Heaven by the Apostles preaching yet that he was ordained and sent to be a Saviour to the Gentiles as well as to the Jews and that it was his will and purpose hereafter to reveal unto them the means of Salvation though the due time was not yet come Interim by coming so near to the Gentiles in his own person he did put them in hope of his coming nearer to them afterward by the Ministery of his Apostles See before Chap. 7. Ver. 24 c. Now followeth the place where our Saviour had this conference with his Disciples touching the opinion which themselves and others had of his person It was by the way as they travelled into the Coasts of Cesarea Philippi Observ Observ That we should take all good occasions and opportunities of Time and Place to confer with others touching spiritual and heavenly matters Thus did our Saviour here take the opportunity of conferring with his Disciples touching the belief and perswasion they had of his own person as he travelled with them by the way So at other times when he was alone with them he used to take occasion to confer and talk with them of holy matters either asking them questions about matters of religion or taking occasion to instruct them in such things as they were yet ignorant of In the like manner the Disciples themselves used often to take occasion to confer with Christ their Master by asking him questions touching spiritually and heavenly matters and seeking instruction and resolution of their doubts from him So Mark 4. 10. when he was alone they that were about him with the Twelve asked him the meaning of the Parable of the Sower And ver 34. when they were alone he expounded all things to his Disciples Matth. 24. 3. As our Saviour sat upon the Mount of Olives the Disciples came to him privately to confer with him about the time of the destruction of the Temple and end of the World To teach us that we ought in like manner to take all occasions and opportunities of Time and Place to confer with others touching holy and spiritual matters Deut. 6. 6. These words shall be in thy heart c. Thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Luke 24. 14. The two Disciples journeying from Jerusalem to Emmaus took occasion by the way to talk together about the Resurrection of Christ and the manner of it which they had then newly heard of though they did not yet believe the same So Acts 8. 30. Philip took occasion by the instinct of the Spirit to joyn himself in conference with the Eunuch as he rode by the way in his Chariot questioning with him about the meaning of a place of Scripture in the Prophet Esay which the Eunuch was then reading in his Chariot whereupon the Eunuch himself took occasion also further to reason and confer with Philip about the same Vse 1 Use 1. For reproof of such as neglect good opportunities of holy conference with others in private having little or no care or desire to take such occasions offered Many are forward to confer and talk of worldly matters omitting no opportunity to talk of their Farms Money Commodities Corn Cattel c. never well but when they are reasoning about these willing to take all occasions to talk of them But they can find no time or but very little for holy and religious conference matters of the World thrust it out c. The cause is Ignorance in many and in others want of Grace in the heart for out of the aboundance of the heart c. Others are worse then the former For instead of holy conference they give themselves to vain and idle talk or else which is yet worse to profane and wicked conference or to filthy and rotten communication c. Vse 2 Use 2. To exhort and stir us up to watch all good opportunities of Time and Place for holy and spirituall conference one with another in our Journyes as we travail by the way with others In our Houses and at our Tables at meetings of Friends together to spend some of the time at least in holy conference and reasoning together of holy matters and asking profitable questions of the meaning of some place of Scripture or some case of conscience c. So also when men are at their work and labour in the Fields or else-where they may sometimes take occasion to confer with those that labour with them about some spiritual matters c. Motives to take all good occasions for holy conference with others 1. It is mentioned in Scripture as one special property of the godly Mal. 3. 16. Then they that feared the Lord spake often one to another c. 2. God himself doth take special notice of such holy conference and is well pleased with it Mal. 3. The Lord harkened and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord c. Luke 24. While the two Disciples were talking together c. Christ joyned himself c. 3. Consider the singular fruit and profit to be reaped by such holy Conference it being a special means not onely to increase knowledge but also to build us up and to further us in holy practise Hebr. 10. 24. Let us consider one another to provoke unto love and to good works Not forsaking the Assembling c. but exhorting one another c. It is also a means to prevent sin in our selves and others especially some dangerous sins as apostacy security hardness of heart c. Hebr. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily lest any be hardned c. It is also a means to strengthen and comfort one another in all Troubles and Distresses outward and inward 1 Thess 5. 11. Comfort your selves together and edifie one another as ye do Now followeth the Conference it self Mark 8. 27 28. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked his Disciples saying unto them Whom do men say that I am And they answered John the Baptist May 22. 1625. but some say Elias and others one of the Prophets IN these two Verses and the two next that follow is laid down by the Evangelist a Conference which our Saviour
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
times he manifested the Glory of his God-head by his powerful Miracles which could by no other means be wrought but by the immediate finger of God Luke 11. 20. If I with the finger of God cast out Devils c. Therefore Joh. 11. 4. Lazarus his Sickness is said to have been to this end that the Son of God might be glorified thereby that is That the Glory of Christ's God-head might be manifested by the Miracle of raising him from death Vse Vse To strengthen our Faith in the truth of Christ's God-head and consequently that he is the true Messiah and our onely powerful and sufficient Saviour and therefore we must seek Salvation in and through him alone c Observ 2 Observ 2. The certainty of the glorious coming of Christ at the last day to Judgment in that our Saviour for proof hereof doth foretell his Disciples that some of them should see a visible and sensible Representation of that his glorious coming at the time of his Transfiguration upon the Mount Therefore as certainly as Christ's Glory and Majesty was manifested in his Transfiguration and that in the view of some of his chief Disciples as Eye-witnesses so certainly shall he come at the last day to Judgment and that with unspeakable Glory and Majesty in the view of all the World Mat. 24. 30. Then shall all Tribes of the Earth see the Son of Man coming in the Clouds of Heaven with Power and great Glory Therefore he is said to come already Jude ver 14. But of this before upon the last Verse of the former Chapter Use 1 Vse 1. For terror to the wicked He shall come to condemn and cast them to Hell c. Use 2 Use 2. Comfort to the godly and faithful He shall come to give them perfect rest from all miseries and troubles and to reward them with that immortal Crown of life c. Object Object The time of his coming is deferred and we know not how long it may be Answ Answ Yet his coming by Death cannot be far and that shall set us free c. It followeth With Power or in powerful manner Observ Observ That the great and wonderful Power of God was manifested in the Transfiguration of Christ upon the Mount 2 Pet. 1. 16. We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ He speaks of the coming of Christ in his Transfiguration and of the Power of God manifested therein as appeareth Ver. 18. Now the great Power of God appeared at the time of the Tran figuration of Christ in two respects 1. In the Transfiguration it self that is to say in the miraculous and suddain transforming or changing of his face and garments into such a glorious form and colour For his face on the suddain did shine as bright as the Sun in the Firmament as is testified Matth. 17. 2. His garments also on the suddain became as white as the Light as the same Evangelist witnesseth or as white as the Snow and so as no fuller on Earth could white them as St. Mark saith in Ver. 3. of this Chapter Herein was shewed the wonderful Power of God and of Christ himself 2. In respect of the Circumstances of his Transfiguration As 1. In the Persons which miraculously and extraordinarily appeared in the Mount with our Saviour which were Moses and Elias who dyed long before yet now by the Almighty Power of God they were caused to appear upon Earth visibly and to talk with Christ 2. In the terrour or fear with which the three Disciples Peter James and John were stricken at the sight of Christ's Glory which fear did so astonish Peter that he knew not what he said Luke 9. 33. 3. In the extraordinary Cloud which suddenly came and over-shadowed the three Disciples 4. In the Voice of God the Father uttered from Heaven in the hearing of the Disciples concerning Christ This is my beloved Son hear him 5. Lastly in the suddain miraculous vanishing of Moses and Elias and leaving Christ and the three Disciples alone upon the Mount Ver. 8. of this Chapter Use 1 Vse 1. If the coming of Christ in his Transfiguration on the earthly Mount were in such powerful manner how much more shall the great Power of God be manifested in his last coming from Heaven in the Clouds with all his Angels to execute the last Judgment Mat. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and Glory But of this also before sufficiently It makes for the terrour of the Wicked and comfort of the Godly Use 2 Vse 2. See by this the excellency of that glorious Vision or Apparition of Christ in his Transfiguration on the Mount whereof we shall here more out of the Verses immediately following in that such a miraculous Power of God and of Christ himself was sensibly declared in it Therefore 2 Pet. 1. 17. the Apostle speaking of the Glory of God manifested at that time calls it The excellent Glory Which must stir us up to the more attentive and serious consideration of the History of Christ's Transfiguration as it is set down by the Evangelists as also to be the more diligent in hearkning to the Doctrine of it when it shall be opened to us that so we may reap the more profit and edification by it Mark 9. 1. There be some of them which stand here which shall not taste of Death till they have seen the Kingdom of God come with Power Mar. 26. 1626. NOW followeth the Time when they should see the Kingly Glory and Majesty of Christ the Messiah manifested in his Transfiguration viz. Before their death or while they were alive They should not taste of Death till they had seen c. that is they should see it shortly even within few daies after as appeareth in the following Verse Quest Quest Why doth he mention the time how soon they should see the manifestation of his Glory Answ Answ The more to strengthen the Faith of his Disciples touching the truth and certainty of his glorious coming to Judgment at the last day whereof he spake before Ver. ult of the former Chapter and to prevent that offence which they might take at the delaying of the time of that his second coming Therefore he tells them that although the time of the actual accomplishment of that promise of his second coming should be deferred yet they should out of hand or shortly see it in some sort fulfilled namely in a special type or resemblance thereof which should be in his Transfiguration Observ 1 Observ 1. The goodness and mercy of our Saviour toward his Disciples in that he doth not reject them because of the weakness of their Faith but is careful and useth means to confirm and strengthen it See before Chap. 8. 17 c. and Chap. 4. 40. c. Observ 2 Observ 2. Shall not taste of Death till they have seen
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
at the first appearing of it yet so as at length it did in speciall manner overshadow Moses and Elias namely by inclosing and compassing them about and so separating them from Christ and taking them away out of the Disciples sight Luke 9. 34. They feared as they entered into the Cloud that is the Disciples feared when they saw Moses and Elias enter into the Cloud and ready to be taken out of their sight Quest 1 Quest 1. Wherefore or to what end was this extraordinary and miraculous Cloud now sent and caused to appear over Christ and those that were with him in the Mount Answ Answ For sundry Causes or Ends. 1. That it might be a sensible Sign and Token of the extraordinary presence of God that is of God the Father and to shew whose Voice it was that was immediately uttered out of this Cloud that so they might hear it with more attention and reverence So at other times God used to testify and manifest his presence by causing some speciall and extraordinary Cloud to appear sensibly as at the giving of the Law on Mount Sinai Exod. 19. 16. And when Solomon had builded the Temple the Lord shewed his speciall presence there by the filling the House with a Cloud 1 King 8. 10. See Psal 97. 2. 2. That by means of this Cloud appearing that heavenly Voice of God the Father which was now immediately to be uttered touching Christ might the more easily be uttered and sounded forth in the hearing of the Disciples 3. That by this Cloud Moses and Elias might be suddenly taken away and conveyed out of the Disciples sight ut suprà dictum 4. This Cloud was sent to cover and hide the unspeakable Glory of God the Father and of Christ and of Moses and Elias from the sight of the Disciples lest otherwise their eyes should be too much dazled and their minds too much astonished with the beholding thereof 5. Lastly It is probable That this Cloud was sent to curb and restrain the Disciples from too curious prying into that heavenly Glory of Christ and of the Saints further then was fit for them as yet to do Therefore as they saw not the first beginning of Christ's Glorious Transfiguration nor the manner of the first appearing of Moses and Elias for they were then fallen asleep as hath been shewed before so neither were they suffered to see the particular manner of the ceasing of Christ's Glory nor of the departure of Moses and Elias by reason of this Cloud over-shadowing them Quest 2 Quest. 2. Why did God the Father now testify his presence by a bright or shining Cloud seeing at other times the Lord used rather to appear in a dark or black Cloud as at the giving of the Law on Mount Sinai c. Answ Answ Because this bright and glorious Cloud was most suitable to the present occasion that is to the glorious Transfiguration of Christ Observ 1 Observ 1. See the great Power of God That he is able not onely to work by ordinary means but also to create new and extraordinary means and instruments for the effecting and manifesting of his Will As here he created this Cloud extraordinarily c. And thus he doth in two cases 1. In shewing mercy to his Church and People See Exod. 13. 21. So he created the Manna and Quailes in the Wildernesse 2. In punishing the wicked So he created new Instruments of Vengeance upon Pharoah Exod 9. and 10. Use 1 Use 1. Terrour to the wicked living in their sins without Repentance They shall feel the wonderful Power of God executing Wrath and Justice upon them in this life and after this life Hebr. 10. 31. it is a fearfull thing to fall into the hands of the living God And Psal 90. 11. Who knoweth the power of thine Anger c. God is able to make new Creatures to be Instruments of his Vengeance upon the Wicked as he did in punishing Pharoah c. Let this move such now to repent Use 2 Use 2. Comfort to the godly at all times but especially in times of trouble and distress outward or inward The Lord being of such wonderful Power is able to help strengthen and deliver them either by means or without means If ordinary means fail he can create new and extraordinary c. Think of this Almighty Power of God in our greatest distresses and by Faith rest on it for help comfort deliverance So Dan. 3. 17. Our God is able c. Ephes 3. 20. Above all we ask or think So our Saviour himself Mark 14. 36. Father all things are possible to thee c. Vse 3 Vse 3. Teacheth us to fear offending this God who is of so great and wonderful Power to punish Sinners Psal 4 4. Tremble and sin not Luke 12. 4. Fear not them that can kill the body but him that hath power to cast into Hell If we fear to displease a mortal man whose breath is in his Nostrils because he is perhaps a man of Power or Authority How much more ought we to fear and stand in awe of the living God to beware of offending him by Sin who is so powerful to punish us able to muster all Creatures against us yea to make new Creatures as Instruments of his Wrath. Jer. 10. 6 7. Observ 2 Observ 2. Though God the Father did now sensibly manifest his presence in the Mount with Christ and those that were with him and did speak to them audibly yet he did not appear in any distinct form or shape either of Man or any other living Creature but onely testified and declared his presence by a bright Cloud over-shadowing Christ and those that were with him Whence we may gather that neither the â—od-head it self not the Persons in Trinity can be expressed or resembed by any outward form or shape of Man or of any Creature and therefore that we ought not to frame or make to our selves any Image or Picture to express the Nature of God or of any Person in the God-head Isa 40. 18. To whom will ye liken God Or what likeness will ye compare unto him For this very cause when the Lord did sensibly appear or manifest his presence unto men he did usually forbear to appear in any visible shape or form thereby to teach us that he would not have us to frame to our selves any Image or Shape of any Creature thereby to resemble either the Nature and Essence of God or any Person in Trinity So Deut. 4. 15. Take good heed to your selves for ye saw no similitude on the day that the Lord spake to you in Horeb c. lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female c. So also at this time of Christ's Transfiguration God the Father manifesting his presence did not appear in any visible form or shape but onely shewed his presence by a miraculous Cloud to shew that the Persons in Trinity cannot
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
actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
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
in two things 1. His earnestness in that it is said He cryed out 2. His great Humiliation in himself testified by his tears or weeping 3. The matter of his Prayer consisting of two parts 1. A Profession of his Faith in Christ Lord I believe 2. A Petition or Request unto Christ to help his Unbelief Of the first The time Straightway This shews his readiness and forwardness to express and testify his Faith by this Prayer therefore he delayeth no time but presently upon our Saviour's words requiring Faith of him he takes occasion both to profess his Faith and to pray for encrease of it Observ Observ True Faith causeth those in whom it is to be ready and forward in the duty of Prayer and seeking to God upon all occasions omitting no opportunity of putting up their sutes to God especially in time of trouble and distress So here the Father of this possessed Child having Faith in his heart was thereby stirred up to be thus forward to make this earnest Prayer unto Christ so soon as ever our Saviour did give him occasion so to do Straightway he cryed unto him c. And as here he was forward to pray for himself so we have heard before how forward he was to make sute unto Christ for his afflicted Child and that not onely once but he renewed his sute again for him with greater earnestness Ver. 22. It was his Faith though as yet but weak that stirred him up to this readiness and forwardness to pray and seek to Christ both for himself and for his Child in this time of his distress So David Psal 116. 10. I believed therefore did I speak I was greatly afflicted c. His Faith stirred him up to pray in his troubles So 2 Chron. 20. 6. this moved Jehosaphat to be so forward to pray unto God in time of his distress because he did by Faith rest upon God for help and deliverance as appeareth Ver. 12. Use Use By this we may examine and try what true Faith is in our hearts Look whether we be ready and forward on all occasions to pray to God in our necessities especially in time of trouble If it be so this argues Faith in our hearts which stirreth us up hereunto but if we be negligent in Prayer especially in time of our Affliction this argues want or great Weakness of Faith Therefore think it not enough to profess that thou hast Faith to believe God's Power and Goodness toward thee and to rest on his Promises but shew it by forwardness on all occasions to seek to him in Prayer A Child that is perswaded of his Father's Love will seek to him c. So here Faith in the heart opens the mouth in Prayer Now followeth the manner of his praying with fervency and earnestness He cryed out viz. With a loud Voice Now by this he expressed the inward vehemency and earnestness of his heart and affections in this his Prayer Observ Observ One property required in true Prayer is that it ought to be earnest and expressed by outward Signs and Testimonies thereof as occasion is offered as by lifting up the Voice or Hands c. Jam. 5. 16. The effectuall fervent Prayer of a Righteous man availeth much Such have the Prayers of the Saints used to be as here of this Father of the lunatick Child So of Moses Exod. 14. 15. Why criest thou unto me Of David who often in the Psalms mentions his crying unto God by Prayer shewing his vehemency and earnestness therein Psal 18. 6. In my distress I called upon the Lord and cried unto my God So the Prayer of Hannah 1 Sam. 1. 15. she saith she had powred out her Soul before the Lord. Our Saviour Christ Heb. 5. 7. with strong Cries c. Now to the end our Prayers may be â—ervent three things especially are required 1. A lively sense and feeling of our wants and miseries 2. From this feeling of our wants must arise in our hearts an earnest and vehement desire and longing to have our wants supplied and to obtain the things we ask of God Rom. 8. 26. The Spirit maketh requests for us with groanings or sighs not to be uttered This hath made the Saints of God to pray so â—ervently even the sense of their wants causing in them a vehement desire to obtain the things which they prayed for as David in the 51. Psalm feeling his sins and the want of pardon earnestly desiring it prayeth most earnestly for the same 3. To make our Prayers â—ervent there is required perseverance and continuance in the Duty or Exercise of Prayer not fainting or giving over our Sutes and Supplications too soon for he that presently giveth over is not â—ervent in Prayer We must therefore hold out constantly in the duty not onely praying but solliciting and importuning the Lord again and again in our Prayers for those things we desire especially for great and extraordinary Mercies and Blessings Luke 18. 1. Our Saviour spake a Parable to them that men ought alwayes to pray and not â—aint c. Eph. 6. 18. Pray alwayes and watch unto it with all perseverance c See Isa 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a Praise in the Earth Use 1 Use 1. This condemneth the cold and negligent Prayers of many being made without any such â—ervency of heart as should be in them Many make but a Lip-labour of this Duty using words of Prayer without any true feeling of their Wants or earnest desire to have them supplied yea there are many which do not so much as understand the words which themselves use in Prayer much less do they pray with any true feeling or earnest affection of heart Others pray with some feeling and desire of that they ask but it is very cold and negligent Others do too soon â—aint and give over their Sutes unto God they pray now and then for a short fitt or so but are not instant or importunate with the Lord. It is no mervail if such cold and sleight Prayers do prevail little or nothing at all with the Lord Such cold Suiters must not look to speed in the Court of Heaven How should God be affected with thy Prayers when thou thy self art so little affected with them How should the Lord regard thy Prayers when thou thy self dost so little regard them Use 2 Use 2. To stir us up to labour for this â—ervency of Heart and Affections in Prayer And to this end let us strive for a true inward feeling of our Wants and Miseries and for an earnest desire after the things we ask of God This will make us pray â—ervently and earnestly unto the Lord. This will make us not onely to call upon God but even to cry unto him not so much with the Voice of our Mouth as of our Heart This will also cause us to persevere and hold out in our Prayers being instant
humiliation for sin tears do usually follow more or less Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 20. 1627. THese words as ye have heard contain an earnest prayer or supplication of the father of the Lunatick child which he offered up to our Saviour Christ for himself In which prayer three things were propounded to consider 1. The time when or how soon he made this prayer straightway after our Saviour had in the former verse promised to grant his petition for his son upon condition of his Faith 2. The manner of his praying 1. With earnestness Crying out 2. With much humiliation Expressed by tears 3. The matter of his prayer containing two things 1. A profession of his Faith Lord I believe 2. A petition for help against his Unbelief Of the two first Points I have spoken viz. The circumstance of time and manner of his praying Now followeth the matter And first the profession of his Faith Lord I believe Our Saviour requiring in the former verse that he should believe that is by true Faith rest upon his Power and Goodness for the working of this Miracle in casting the Devil out of his son here-upon feeling some Faith in his own heart though but weak as yet he now takes occasion to profess this his Faith unto Christ And this confession no doubt he maketh out of a true feeling of the Work of Faith begun in his heart Observ 1 Observ 1. Wheresoever true Faith is in any measure wrought there it is sensibly felt and perceived by those in whom it is so as by experience they do know and are able truly to professe that they do believe yea though his Faith be but newly begun in them and as yet very weak yet upon tryall and examination of their own hearts they do find and feel it in themselves and are able truly to professe it So here the father of the Lunatick child though Faith was but newly conceived in his heart and as yet very weak yet being occasioned by the former words of Christ to examine his heart he doth there find and feel it in some measure and is able truly to profess it to be in him 2 Cor. 4. 13. The Apostle saith We believe and therefore speak which shews That himself and other true Believers do know know and feel their own Faith and are able out of true knowledge and experience to profess it to others 2 Tim. 1. 12. I know whom I have believed c. If he knew whom he had believed then he must needs know his own Faith by which he did believe Now this Point must be understood with some exception or limitation For although true Faith is felt and known of those in whom it is yet not at all times for sometimes it may and doth lye hid and is not perceived by those in whom it is As 1. At or about the time of a Christians first Calling or Conversion when Faith is in the seed or first conception as it were In this case sometimes it is so weak and in so small a degree That it is hardly or not at all perceived by the Believer As the faculty of reason in an Infant c. 2. In time of some great inward tryall and temptation when Faith is much assailed with contrary doubtings and unbelief which do sometimes so prevail against it for a time that it is not for the present felt or perceived by those in whom it is as in Job David c. 3. At such time as a Christian hath been or is negligent in searching and examining his own heart to find out his Faith and come to the feeling and discerning of it In this case it often lyeth hid and is not sensibly perceived for the present But at all other times ordinarily he that hath true Faith in his heart in any measure doth know and feel that he hath it and can truly affirm and profess the same Use 1 Use 1. To confute the Papist's teaching that a Christian in this Life cannot by an ordinary Faith without special Revelation know or be assured that he is in the state of saving-Grace But if it be so that every true Believer either doth or may know and feel without extraordinary Revelation his own Faith then may he know and be assured That he is in the state of Grace and Salvation Use 2 Use 2. This should teach us not to rest in a bare opinion or profession of Faith as many do but 2 Cor. 13. 5. to examine our hearts what experimental knowledg and feeling we have of that Faith which we profess or think to be in us If none at all then is there no Faith in thee for where true Faith is it is alwayes felt and sensibly perceived by the person that hath it more or less and at one time or other as all saving-Grace So Faith is of the nature of fire or light which cannot be altogether hid or smoothered so as it be not perceived A Christian cannot have Faith in his heart and not feel it more or less one time or other at least when he doth enter into a thorough search and tryall of his heart to find out and discover it See then that thou so do not thinking it enough to have Faith but labour to feel it in thy self and the work of it for it is a working Grace 1 Thess 1. 3. without this no comfort in having it Observ 2 Observ 2. True Faith ought not to lye hid or buried in the heart but to shew it self by outward profession with the mouth as occasion is offered See before chap. 8. ver 29. Vse Use See by this the truth and soundness of our Faith Look whether we be ready and forward on all good occasions to profess and testify our Faith outwardly to the Glory of God and Edification of others by our example If no care or conscience to do this at due times and when thou art called and mayst do good thereby then is there no Faith in thee Now followeth his petition for increase of his Faith Help thou my Unbelief That is Do thou by thy Divine Power confirm and strengthen my weak Faith For so by Unbelief he doth understand not a totall want of Faith for then he should contradict and confute himself by denying what he had before professed touching his Faith but a weak feeble and imperfect Faith which he yet felt in himself not such Unbelief as did prevail against Faith but such as was resisted and opposed by Faith Observ 1 Observ 1. True Faith may stand with some degree of the contrary sin of Unbelief yea it is allwayes joyned with it as it was with this party so with all other Believers Faith and Unbelief are mixed together in them Even in the Apostles themselves as appeareth by our Saviour's reproving them for their weakness of Faith Matth. 8. 26. O ye of little Faith Yea in Peter himself Matth. 14. 31. And
and destruction Now as this Love and Mercy of Christ doth in some sort extend to Mankind in general so more especially it reacheth to his Saints and faithful People for whose sakes especially he doth use to rebuke Satan their Enemy for his malice against them Zech. 13. 1 2. when Satan stood at the right hand of Joshua the High-Priest to resist and hinder him in the execution of his Office it is said The Lord said unto Satan the Lord rebuke thee c. that is Christ as Mediatour prayed unto God to rebuke or reprove the Devil for his malice shewed against the Lord's faithful Minister And this shews the singular Love of Christ to his faithful Servants and care which he hath of their good in that he shews himself such an Enemy to the Devil being their main Enemy And if it be mentioned Psal 105. 14. as a Token of God's special Love to his Church that He reproved Kings for their sakes much more is it an evidence of his Love and Mercy to his Saints and Servants that he doth reprove and rebuke the Devil himself for their sakes who is a far more potent and dangerous Enemy to the Church of Christ than any Kings of the Earth can be Use Vse The consideration of this special love and goodness of Christ toward Mankind especially to his Church and faithful Servants testified by his rebuking of Satan their Enemy and shewing himself grieved and offended at him for his malice against them I say the consideration hereof is matter of great comfort to us all times but especially in such miseries and troubles as are stirred up against us either by Satan or his Instruments For we may assure our selves that Christ Jesus our Saviour is affected with our miseries and much offended at Satan and his Instruments for his rage and malice against us and he will in due time shew himself so to be by rebuking both Satan and his wicked Instruments though not in words as he did now rebuke the Devil in this possessed Child yet really by curbing and restraining their power and malice yea by executing his just wrath and vengeance upon them for the same Mark 9. 25 26 27. Saying unto him Thou dumb and deaf Spirit I charge thee come out of him and enter no more June 3. 1627. into him c. NOW followeth the matter of the Charger or Commandment which our Saviour now laid upon the foul Spirit which was in the Child He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Where 1. Consider the Names or Titles of reproach which he giveth to the Devil by way of upbraiding or reproving of him calling him the dumb and deaf Spirit 2. The Charge it self Of the first Thou dumb and deaf Spirit These Titles he giveth unto the Devil in regard of those malicious and cruell Effects which he had wrought in the Child not onely entring into his body and possessing it by fits and at certain times but also striking the Child and disabling him in his outward Senses and natural Powers of his body so as he had no use of them bereaving him both of the faculty of Speech and of the sense of Hearing Observ Observ That by God's permission the Devil hath Power not onely to enter into the bodies of Men Women or Children and to holy possession of them but also to annoy and hurt the powers and faculties of Nature in them and to hinder the operation of them He hath power to strike men with the loss of their bodily Senses as Hearing Seeing c. and to take from them the faculty of Speech as here he did unto this Child Matth. 12. 22. They brought unto him one possessed with a Devill blind and dumb and he healed him c. Luke 11. 14. He was casting out a Devill and it was dumb And when the Devill was gone out the dumb spake c. which shews plainly that the Devil was the cause of that dumbness in the party that was possessed So Luke 13. 11. mention is made of a Woman which had a Spirit of Infirmity and was so bowed and made crooked in her body by Satan for eighteen years that she could not stand or go upright notwithstanding the use of means Use Use See how we are bound to bless God and to be thankfull for his mercy in not suffering Satan to have this Power over us or ours to strike us in our senses or in other naturall powers of our bodies and to take from us the use of them as he would do if the Lord did not restrain him If he might have his will he would strike us deaf that we should not hear the Word of God to our comfort or edification or dumb that we be not able to speak a word to God's Glory or Edification of others in Prayer Thanksgiving or otherwise or he would strike us blind that we might not behold the Glory of God in his Creatures to our comfort Therefore seeing it is by God's mercy that we do enjoy the benefit of our senses and that we are not by Satan's malice bereft of them let us be truly thankful unto God and shew it by using our senses and all the powers of our bodies to his Glory in the practice of those holy Duties which he requireth of us Now followeth the Charge or Commandment it self which our Saviour layeth upon the Devil which is two-fold 1. To come out of the Child 2. To enter no more into him I charge thee Or straightly Command thee By this our Saviour testified his absolute Power and Authority over the foul Spirit And enter no more c. Because the Devil had formerly used to take the child by fits at certain times as we have heard entring into him again and again and that sundry times after he was departed out of him therefore our Saviour not onely chargeth him to depart out but withall forbiddeth him to enter any more into him Observ 1 Observ 1. That Christ hath absolute Power and Authority over the evil Angels or Devils to command and over-rule them as he pleaseth This Power he shewed even while he lived upon Earth in state of Humiliation by commanding or charging evil Spirits to go out of such as were bodily possessed by them as here we see he did and at other times The same Power of Christ over the Devils doth further appear by this That when they were cast out they could not enter into the herd of Swine without his permission chap. 5. Now if while he lived on Earth in state of Humiliation he had this Power and Authority over the Devil then much more now that he is exalted to the right hand of God in Heaven Phil. 2. 9. God hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow c. Col. 2. 10. He is called the Head of all Principality and Power viz.
of Heaven Use 2 Use 2. To stir us up every one to labour and use all means to attain to this excellent Grace of true Humility that by it we may become like unto Children yea to little Children resembling them in the practice of Humility and in all the properties thereof in thinking meanly of our selves and well of others in being contented with our present estate and degree and not ambitiously seeking after higher place or dignity than doth belong to us c. Consider the great necessity of this Grace of Humility and that we should by it resemble little Children Unlesse it be thus with us we are unfit for the Kingdom of Heaven and can never be partakers of it Matth. 18. 3. ut supra Contrà as is there shewed the onely way to be great in that heavenly Kingdom is first to become truly humble in our selves as little children c. Helps to attain to this humility 1. Pray unto God c. 2. Labour for a sight of our sins and infirmities c. 3. Look at Christ's example Matth. 11. 19. 4. Excellent Promises made to such Esay 57. 15. 1 Pet. 5. 5. Observ 4 Observ 4. In that our Saviour sets a little child before his Disciples to teach them humility we may learn this That we ought not to disdain or refuse to learn the practice of Religion and grace of the meanest Teachers no not of young Children but we must be content to be set to School to them as it were to learn some Christian graces and vertues as here the grace of humility and in other places of Scripture we are called to learn of them the practice of innocency and freedom from malice 1 Cor. 14. 20. of love and desire to the milk of the Word c. 1 Pet. 2. 2. yea in Scripture we are set to School to the brute beasts as to the Ox and Ass Esay 1. 3. to the Fowls of the ayr to the Lilies of the field Matth. 6. to learn faith in God's providence and to moderate our cares for things of this life So to the Pismire Prov. 6. 6. to learn diligence in our Calling and provident care for time to come Vse Vse See then that we refuse not to learn the wayes of God and the practice of Christian Duties even of the meanest Teachers which God hath appointed to instruct us no not of our young Children nor of brute beasts Fowls of the ayr grasse of the field c. all which in their kind may serve to instruct us in the knowledg of God's Will and obedience to it Observ 5 Observ 5. In that our Saviour took this little Child and imbraced it in his arms and did also set it beside him as St. Luke saith Luke 9. 47. shewing thereby his special affection unto it and especially to such as do resemble such children in the grace of humility hence we learn further That Christ Jesus doth bear a special and singular affection of love unto such persons as are truly humble and do herein resemble little Children As the grace of humility is most acceptable and pleasing unto him so all that are indued with it John was the beloved Disciple of Christ above all the rest And it seems probable that one special grace for which he was so beloved was his humility and that he excelled in this grace may appear by his modest and humble manner of writing of himself Joh. 21. 24. Luke 7. 14. see what love and respect Christ shewed to that humble woman who washed his feet with her tears c. preferring her before Simon the proud Pharisee c. See also Luke 18. Reason Reason Humble persons do in special manner resemble Christ himself Matth. 11. 29. Learn of me for I am lowly Therefore he cannot but affect them with singular love Similitudo morum conciliat amicitiam as Philosophers teach So here between Christ and humble Christians Vse 1 Use 1. To comfort humble Christians which feel this excellent grace wrought in themselves in any measure Though the world hate despise and trample them under foot as oftentimes it comes to passe yet this is enough to comfort them that they are beloved of Christ himself in special manner and in high favour and account with him Set this against all contempt of the world See Esay 66. 2. To him will I look c. Esay 57. 15. He dwells with an humble spirit c. Vse 2 Use 2. If we desire to be interessed in the special love and favour of Christ Jesus the Son of God our blessed Saviour then labour for this excellent and pretious grace of true humility by which we may become like unto such little children as he so lovingly imbraced in hiâ— arms yea by which we may resemble and shew forth the image of Christ himself Then the more like we are unto him the more he must needs love and affect us and the more he will shew his singular love to us by all fruits of it as by communicating himself to us by revealing the secrets of his Will to us c. Psal 25. 9. The meek or humble will he teach his way Use 3 Use 3. Hence gather on the contrary That proud and haughty persons are hateful and abominable unto Christ Jesus Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord. This hatred and detestation of proud persons our Saviour shewed by opposing himself so much as he did both in his doctrine and practise against the proud and self-conceited Pharisees Luke 18. 9. He spake a Parable to certain which trusted in themselves that they were righteous and despised others c. So at others times he sharply reproves them for their pride and hypocrisie shewing his detestation of it Use 4 Use 4. Seeing Christ our Saviour doth bear such affection to humble persons this should also move us to have such in singular love and estimation in and for Christ's sake c. But of this more in the Verse following Mark 9. 36 37. And he took a Child c. Aug. 19. 1627. IN these two Verses the Evangelist shews how our Saviour took occasion to teach his Disciples the practise of humility by a reall type or example of a young Child which he called to him took in his arms and set before them Where 1. is set down our Saviour's propounding of this example In taking the young child c. 2. His applying of it to his purpose in that he takes occasion thereby to commend and urge the practise of humility unâ—o his Disciples Of the former I have spoken Now followeth the latter viz. The application of the example of the young Child In that our Saviour takes occasion from thence to perswade and stirr up his Disciples to the practise of humility This he doth by shewing how dear and pretious in his account such Christians are who do resemble little Children in humility which he sheweth by this That whatsoever love and respect
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Metaphoâ—ical 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
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
Thus doth God himself account them and so will have us to esteem them This Decree did the Lord set down at the first Institution of Marriage as our Saviour here sheweth and the same is ratified by Christ himself Hence is it that the Scripture speaking of man and wife doth sometime speak of them as of two and sometimes as of one to shew that they are two in one So Gen. 1. 27. God created man in his Image in the Image of God created he him male and female created he them Therefore Ephes 5. 28. So ought men to love their wives as their own bodies He that loveth his wife loveth himself And again Verse 29. No man ever hated his own flesh c. In the fourth Commandment the Wife is not named to shew that she is comprehended in the husband Now more particularly man and wife are one flesh or one person 1. In regard of the first Creation of Mankind in that the woman was taken out of the man as we have before heard in which respect she was a part of him and after a sort one and the same with him 2. In respect of Gods speciall Decree and Ordinance pronounced by Adam immediately after the Creation as here we see confirmed also by Christ's own testimony 3. In respect of the mutual communion of their bodies each to other in the married estate and that by vertue of that right and interest which they have in each others body as is shewed 1 Cor. 7. 4. In this respect it is said 1 Cor. 6. 16. that he which is joyned to an harlot is one body with her Much more then is the husband to be accounted as one body or one person with his wife 4. Lastly This union is also confirmed by the Laws of men which do suppose and take man and wife to be one and the same person Mark 10. 8. And they twain shall be one flesh So then they are no more twain but one flesh March 9. 1627. Use 1 Use 1. SEE by this how unlawful it is for man and wife to be separated one from the other by divorcement for any cause whatsoever except the sin of adultery What else is this but to divide one and the same person into two or to cut a man off from himself and the wife from her self which is not only flat against Gods Ordinance who hath ordained man and wife to be two in one flesh but also against nature But more of this afterward upon Verse 11 12. Vse 2 Vse 2. By this also we may judge of the haynousness and foulness of the sin of adultery or incontinency of married persons by which this most strait union betwixt man and wife is broken and dissolved and so those who by Gods Ordinance and by the Marriage-bond were made one of two are now on the contrary of one made two again directly contrary to Gods Ordinance and the Institution of marriage No sin but this of adultery can or doth dissolve the marriage-bond no sin so directly contrary to marriage and the Institution of God in it as this of adultery being a breach of the Marriage-Covenant which is called the Covenant of God Prov. 2. 17. yea a sin against Nature cutting a man off from himself and the woman also that is guilty of it from her self c. Job 31. 11. An heynous crime yea an iniquity to be punished by the â—udges A sin which by the Law of God was to be punished with death Levit. 20. 10. A sin which if men do spare yet God will not but will most severely â—udge Heb. 13. 14. Whoremongers and adulterers God will judge Use 3 Use 3. Seeing man and wife are so nearly united that they are both as one person this shews how unfit it is for married couples to live in debate discord or strife between themselves and so to be divided one from the orâ—er This is all one as if one should be at strife and debate with himself or fall out with himself And if a house divided against it self cannot stand Matth. 12. 25. much lesse can one and the same person being divided against himself stand that is hold out or continue to prosper and thrive either in his worldly or spiritual estate Contrà the dissensions of man and wife do hinder the prosperity of themselves and of the whole Family As it is in a ship upon the Sea if the Governours of it be at debate all that sayl with them are in danger c. Chrysostom's comparison Homil. 56. in Genes pag. 434. Use 4 Use 4. See further how great a sin it is for man and wife to live in hatred and malice one against another and to shew it by maliciou hard or cruel dealing one against another This is as if one should hate and deal cruelly with himself which is unnatural and no better than self-murder Ephes 5. 29. No man ever hated his own flesh c. Use 5 Vse 5. Seeing there is such a strait bond between man and wife that they are two in one person this should be a fâ—â—cible motive unto all married couples to cleave mutually to each other by practice of all marriage duties whereby this near union is preâ—erved especially by the mutual affection of love and by all fruits of love as doing good to each other bearing with one anothers infirmities c. To this end let the husband consider with himself that in loving and doing good to his wife he loveth and doth good to himself in bearing with her infirmities he beareth with his own in cherishing her he cherisheth himself for they are not two but one So also the Wife is to consider that in loving her husband and doing him good she doth good to her self c. Observ 2 Observ 2. In that it is said Two shall be one flesh not three four or more c. we learn That lawfull marriage is and ought to be between two persons only and no more viz. one man and one woman It is such a bond as doth tye and unite only two persons and no more into one This was Gods Ordinance in the first creation and institution of marriage that it should be between one man and one woman Mal. 2. 15. Did not he make one that is one wife for one husband yet had he the residue of the spirit c. Vse Use This condemns the sin of Polygamy or marrying of more Wives than one or of more husbands than one at once A sin directly against the first Institution of marriage and condemned also by other speciall Laws of God given afterwards as Deut. 17. 17. The King himself is forbidden to take many Wives and generally Levit. 18. 18. Thou shalt not take a Wife to her sister or one wife to another c. vide Jun. in locuâ—s Object Object Some of the Patriarchs and other holy men who lived in times of the Old Testament did take many Wives as Abraham Jacob c. Answ Answ This doth not prove
Asse therefore Mark and Luke do mention only the Colt Vide Bucer in Evang. Joh. 12. 14. Vide etiam Jude 10 et 12. et Jansen Now alrhough it be called a Colt and did accompany the Damm yet we must suppose it was of such age and bignesse that it was sufficient to carry one riding upon it Object Object Matth. 21. 5. it is said Upon an Asse and Colt Answ Answ A Syllepsis as Matth. 27. 44. and Matth. 26. 8. Quest Quest How did he know that they should find an Asse and young Colt tyed in that Village being absent from the place Answ Answ By his Divine Spirit as he was God he knew it For so he knew all things and nothing was hid from him It followeth Whereon never man sate Which was never before ridden upon by any Quest Quest Why did our Saviour make choyce of such a Colt or young Asse to ride upon which had never before been ridden upon Answ Answ 1. The more to manifest his Divine power in causing such a young untamed Colt which had never been sate upon to become subject to him and fit to be rid upon so suddenly 2. This was also suitable to the dignity of a King which our Saviour now took upon him after a sort in this solemn action of riding into the City of Hierusalem as we shall see afterward I say this was agreeable to the Dignity of Christ as a King yea the King of Kings that he should ride upon a Beast on which never any had ridden before him Sic Aret. et Jansen Quest Loose him and bring him Quest Did not this carry a shew of Theft for the Disciples to take away the Colt in this manner without asking leave of the Owner Answ Answ No because He did not appoint them to take him away privily without knowledg of the Owner nor yet by open violence against the will of the Owner but he tells them That the Lord had need of him If any say unto you c. This he speaks by way of prevention because he knew it would so come to pass therefore he instructs them what to answer and assures them that thereupon the Owners would dismiss the Colt with them Say That the Lord hath need of him This is all which he wills them to say in way of answer and satisfaction viz. That their Lord and Master Christ Jesus had need of the Colt Whereby he implyes the Divine Power and Authority which he had over the Minds and Wills of men to make them subject to his Will in that he doth assure his Disciples that only upon the speaking of these words the Owner would willingly send away the Colt But of this afterward Verse 6. Now followeth matter of Instruction from these three first Verses thus explained Observ Observ Two special Properties of the Divine Nature or Godhead of Christ which he manifested here in this sending of his two Disciples 1. His Divine Knowledg or Omniscience 2. His Divine Power or Omnipotency Of the first The Divine Knowledg or Omniscience of Christ This he manifested here two wayes 1. In that he knew and took notice of things done in his absence or in places far distant from him as that there was an Asse and a Colt which stood tyed in the Village over against the Mount Olivet and that the Disciples should there find them at this time So at other times he manifested the same Divine Knowledg As Joh. 1. 48. He saw and knew Nathaneel being absent while he was under the fig-tree whereupon Nathaneel confesseth him to be the Son of God So before Chap. 9. 33. He knew the private disputation and strife of the Disciples about Primacy though he were absent So Joh. 4. 18. he knew that the Woman of Samaria had five Husbands c. Thus he knew things done in his absence yea in all places though never so private c. And this is proper to God only So afterward Mark 14. 13. He knew that his two Disciples should meet one bearing a Pitcher c. Object Obâ—ect 2 King 6. 12. Elisha knew what the King of Syria spake in his Bed-Chamber So Chap. 5. Verse 26. he knew where his Servant Gehazi had been when he went back to take gifts of Naaman the Syrian Answ Answ The Prophet knew these things by revelation from God but our Saviour Christ did of himself know things done his absence yea in all places though never so private or secret The second thing in which our Saviour here manifested his Divine Knowledg and Omniscience is this That he knew things which were to come as well as things past or present which is a Divine Property as Esay 41. 23. Shew the things that are to come that we may know that ye are gods c. Now that our Saviour knew things to come and that certainly as if they were past or present we see here For he knew that the Disciples should find the Asse and Colt tyed so soon as they came into the Village he knew also before-hand that the owner would question them for loosing the Asâ—e and Colt And lastly he knew that upon the Disciples answering and telling him that the Lord had need of them the owner would let them go These things our Saviour knew before-hand and could foretell them certainly to his Disciples which sheweth that he had a Divine fore-knowledg of things to come The same he shewed also at other times by foretelling things to come most truly and certainly as if they were past or present Thus he knew before-hand and foretold that the two Disciples whom he sent to prepare the Passeover for him should meet a man in the City bearing a Pitcher of water Mark 14. 13. He knew and foretold that Judas should betray him That Peter should deny him thrice c. That Hierusalem and the Temple should be destroyed by the Romans c. Matth. 24. Thus he shewed himself to be true God by his certain knowledg of things to come Object 1 Object 1. The Prophets did foretell things to come Therefore this proveth not Christ to be God Answ Answ They did it by revelation from God and not of themselves But it is proper to God alone of Himself and by his own power to know and foretell things to come and thus did our Saviour Christ in this place and at other times Object 2 Obâ—ect 2. The Devil himself knoweth some things to come and can foretell them as 1 Sam. 28. 19. he foretelleth Saul that he and his people should be delivered into the hands of the Philistims and that he and his sons should dye the next day Answ Answ The Devil doth not know or foretell things to come of himself but either by some kind of revelation from God or by help of the Scriptures and the Prophecies found there which he taketh notice of or else by the help and means of natural causes in respect whereof some things which are to come may be said to be present
do most good by his Doctrine and Miracles Matth. 21. 14. it is said The blind and lame came to him in the Temple and he healed them Which some think was upon this first day of his coming to Hierusalem And Luke 19. 47. it is said He taught daily in the Temple Now he usually joyned Miracles with his publick Doctrine Observ 1 Observ 1. See what should be the first and principal care of such as are in authority in the Church viz. the care of the Church and of Religion and the true worship of God to look to the state of the Church and of Religion taking notice what is amiss therein and labouring to reform the same to the utmost of their power being careful by all means and above all things to procure the good of Gods Church and to maintain and uphold the true Religion and pure worship of God in the places where they live This should be the first and chief care of all Pastors and Ministers of the Church Paul sayes The care of all the Churches lay upon him 2 Cor. 11. 28. This should also be the chief care of Christian Magistrates to procure the good of Gods Church and of Religion Esay 49. 23. to take notice of abuses raigning in the Church and to set themselves against the same by their authority providing for the maintence of Gods true worship in all places under their jurisdiction This they may also learn by the example of our Saviour Christ in this place for he came now into the Temple not only as a Pastor or Minister of the place but also as a King and Magistrate having a kind of external power to reform abuses in the Temple by casting out the buyers and sellers c. And this care hath ever been in Religious Kings and other inferiour Magistrates to look first and principally to the good of the Church and establishment of Religion and God's true Worship and to reform abuses in it as we see in the examples of David Hezekiah Josiah c. Psal 122. 9. David professeth that because of the House of the Lord he would seek the good of Hierusalem But I shall have occasion to speak more to this purpose when we come to Verse 15. Vse Use For reproof of such as being in authority take little or no care of the Church and state of Religion but seek themselves and their own profits preferments credit c. Thus do many Ministers like those in Paul's time Phil. 2. 21. All seek their own and not that which is Jesus Christs Thus also do many Magistrates being like unto Gallio the Deputy of Achaia who would meddle with no Church-matters Act. 18. 15. If it be a question of words and names and of your Law c. I will be no Judg of such matters Observ 2 Observ 2. We should frequent and desire most to be in such places where we may do most good in our Callings c. Now followeth our Saviour's carriage in the Temple He looked round about upon all things Not to delight his eyes with the outward beauty or building of the Temple but especially to take notice of those things which were done in the Temple how the service of God was there performed how the Priests did their Offices and what abuses and disorders were there practised how that holy place was profaned by such as bought and sold there c. as we shall see afterward Vers 15. Even as a Master of a Family having been for a time absent and then returning home and coming newly into his own house looketh about and taketh notice in what order things are in his house and what is amiss that he may reform it c. So now did our Saviour Christ being the Lord and Master of the Temple c. Here note further That although the Evangelist in this place doth speak very briefly of our Saviour's actions and carriage in the Temple at this time and upon this first day on which he came to Hierusalem and therefore he mentions only this gesture or action of our Saviour's looking about the Temple c. yet it is most likely that he did other matters there also besides this upon the same day viz. that he spent a good part of the day in teaching the people and perhaps also in working some Miracles which usually were joyned with his publick Doctrine Some think also that his purging of the Temple from abuses by casting out the buyers and sellers was done upon this day although he do not mention it till afterward Verse 15. compared with Matth. 21. 12. Observ Observ Such as have a calling to reform abuses and disorders in the Church ought first to take notice of those abuses what they are and how they are to be reformed not rashly or unadvisedly enterprising this work of Reformation but upon good advice and consideration having first diligently searched and enquired after those abuses and upon certain notice taken of them to proceed to reformation Our Saviour first looked round about on all things done in the Temple to see what abuses were there before he went about to purge them out Now if he being the Son of God and without sin and therefore priviledged from all errour in practice did thus warily proceed in reforming abuses in the Church much more need is there for such as are but meer men and therefore subject to errour c. Nehem. 13. 15. He first saw and took good notice of the profanation of the Sabbath in Jerusalem and then proceeded to reformation So Act. 17. Paul being at Athens first took special notice of their Idolatry and superstitious practises and then disputed and preached against the same labouring by that means to reform those abuses As a wise Master of a Family being desirous to reform the disorders of his house will first take diligent notice what is amiss and how it may best be reformed So ought such as are called to be reformers of the Church as Christian Magistrates and Ministers of the Church c. A wise and learned Physitian doth first take notice of the disease of his Patient before he go about the cure of it So here c. Here followeth what our Saviour did after he had thus viewed all things in the Temple and taken diligent notice of the abuses and disorders there and after all his pains taken there that day in teaching the people c. The evening being now come he went out into Bethany being accompanied as he was usually with his Twelve Disciples or Apostles Matth. 21. 17. it is said He went out into Bethany and lodged there Now this Bethany was a Town or Village near to the Mount of Oltves and not far off from Jerusalem viz. but 15. furlongs as we heard upon the first Verse of this Chapter Though some think that not only one Village but that whole Tract or Region of the Mount Olivet was so called Vide Bezam in Act. 1. 12. Further at this Town of Bethany
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice