stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
Where note four things especially 1. That it is an abstinence from bodily Food viz. a totall abstinence for a time against the Papists who make it to consist onely in choice of meats as in abstaining from Flesh and eating Fish On the contrary Hester 4. 10. She requireth the Jews neither to eat nor drink for three dayes space during the Fast 2. It is not onely a refraining of bodily Food but of other outward delights and comforts of this Life as of brave and costly Apparrel Recreations c. Therefore in ancient Times the People of God used in time of their religious Fasts to lay aside their best Apparrel and to put on Sackcloth c. See 2 Sam. 12. David's practice 3. It is a voluntary abstinence freely and voluntarily taken up and used by the People of God upon special and extraordinary occasions not forced upon them by compulsion as amongst the Papists who impose the outward abstinence as a matter of absolute necessity at sett and ordinary times holding the contrary a mortal sin c. 4. Such an abstinence as is so used to a religious end and purpose viz. as a help and furtherance to us in the more zealous and devout performance of some religious Duties of God's Service as prayer hearing the Word of God practice of Repentance and humiliation of our selves for Sin c. Now a religious Fast is either publike or private c. Of the second The causes of taking up and using this religious exercise of Fasting are three especially 1. Some grievous sin or sins of our own or others for which we have need to sue earnestly unto God for pardon 1 Sam. 7. 6. The Israelites having provoked God by Idolatry kept a publike Fast So Nehem. 9. 1. 2. Some grievous Calamity or Judgment of God which is either upon us or justly feared to come upon us or upon the whole Land for our Sins which we desire to have removed or turned away Joel 1. 2. chapters The Jews are called to publike Fasting to turn away the Judgments of Famine and Sword threatned against them So the Ninivites Jonah 3. when the Lord threatned Destruction against their City c. 3. Some great and extraordinary blessing which we or the whole Church doth stand in need of Dan. 9. to obtain deliverance from Captivity c. Ezra 8. 21. To obtain a prosperous Voyage in their return c. So here our Saviour shews that for the obtaining the extraordinary Power of casting out Devils fasting was necessary for his Disciples Now followeth the particular Instructions from the words Observ 1 Observ 1. That for the obtaining of great and extraordinary benefits and blessings from the hands of God not onely prayer is necessary but also special and extraordinary prayer joyned with great and extraordinary fervency and earnestness yea prayer joyned with fasting as a help and furtherance to it the better to stir up the fervency thereof Such is the prayer here required by our Saviour in the Disciples for the obtaining of this extraordinary Gift and Power of casting out this worst kind of Devils from the possessed So Jam. 5. 16. The effectuall fervent prayer of a Righteous man c. And this may appear by that which we have heard before touching the causes of a religious fasting in that one special cause thereof is for the obtaining of such great and extraordinary blessings as we or others do stand in need of Vse Use See what we are to do in this case if at any time we do feel the want of any great and extraordinary blessing either Spiritual or Temporal viz. To betake our selves not onely to the exercise of prayer but to extraordinary and most fervent prayer yea to joyn prayer with fasting therewith as a means to humble us the more and to quicken and stir up to greater fervency in prayer for the obtaining of such great blessings as we stand in need of To this end labour to be touched with lively feeling of our want of such blessings as we sue for c. Observ 2 Observ 2. See here the excellency of the exercise of religious fasting being rightly used in that it is a special help and furtherance to us in the duty of prayer serving to stir us up unto the greater fervency therein and so to make our prayers the more effectual and powerful to prevail with God for the obtaining of those things which we sue for whence it is That prayer and fasting are so often joyned together in Scripture to shew that fasting is a special help unto fervency in prayer Therefore we find them so often joyned together As Luke 2. 37. Anna served God in the Temple with fastings and prayers Night and Day Acts 10. 30. Cornelius joyned them together 1 Cor. 5. 7. Man and Wife are sometimes to refrain the society of the marriage Bed that they may the more freely give themselves to fasting and prayer So in many other places fasting is joyned with prayer as a special help and furtherance to the more fervent and zealous performance of it And for this cause some of the antient Fathers do call fasting the wing of prayer by which it doth the more swiftly and forcibly ascend up to Heaven and come before the Lord to prevail with him Reason Reason The outward abstinence from bodily Food and other Comforts of this life is a means to affect us the more with the sense and feeling of our wants and to make us pray with greater feeling and fervency And as Fasting is a help to Prayer so also to all other duties of God's Worship Vse Use This should encourage and move us to take up and use this excellent religious Exercise of Fasting joyning it with Prayer and other Duties of God's Worship so often as God doth give us just cause or occasion either publickly or privately not doubting of the good issue and success thereof being rightly performed in truth of heart Mark 9. 30 31. And they departed thence and passed into Galilee and he would not that any man should know it June 24. 1627. For he taught his Disciples and said unto them The Son of Man is delivered into the hands of men and they shall kill him c. HItherto of the second general part of this Chapter viz. The History of the Miracle wrought by our Saviour upon the lunatick possessed Child in casting the Devil out of him and healing him Now followeth the third part of the Chapter laid down in these Verses which contain in them our Saviour Christ's Prediction or Fore-telling unto his Disciples of his future Passion and Resurrection which was not long after to be fulfilled This he foretold them before in the 31. Verse of Chap. 8. and now he doth it again In the words three things are contained 1. The Occasion of this Prediction or Repetition of the Doctrine of Christ's Passion and Resurrection viz. His departure with his Disciples from the place where he wrought the former
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
Martyrdom being strangled by some Heathen Marriners with a Cable-Rope and dragg'd about the City of Alexandria and then burnt to Ashes Which Story if it be true confutes the Popish Relation of Baronius and others who write that his Bones were stollen out of the Church at Alexandria by some Venetian Merchants in the Year of our Lord 820. and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bone-Reliques being before it seems miraculously educed out of their Ashes were laid up with great Veneration in that famous Structure dedicated to St. Mark at Venice But leaving our holy Author's Dust in the secret Chambers of God's omnipotent preserving Power I come in a few words to speak to the Gospel it self and treat a little of the Language wherein the Time of it's Exaration and the Scope of the Book And then I shall descend to the Commentary of this our reverend and grave Author upon it Some have thought it was written in Latine But the general Testimony of Antiquity doth contradict it Hierom in his Preface to the Four Evangelists dedicated to Pope Damasus faith expresly Graecum esse non dubium That without doubt all but Matthew were written originally in Greek With him also agrees the learned Bishop of Hippo in his first Book and second Chapter of the Consent of the Evangelists Horum sane quatuor solus Matthaeus Hebraeo scripsisse perhibetur Eloquio Caeteri Graece that all the rest but Matthew wrote in Greek Wherefore Bellarmin in his Tract of Ecclesiastical Writers concludes from these Fathers ingeniously That the Latine Copies of Mark are but Translations out of the Greek As for the Time of its Writing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out by Scaliger and taken to be the Alexandrian Chronicle is the most proper Book from which we should deduce the time if it were there mentioned But all which that Digest of Years expresseth is that Mark came to preach the Gospel at Alexandria when Claudius Caesar and Kersianus were Consuls To let pass the mistake for Cajus Caligula and L. Apronianus Caesianus who were Consuls in the Year of Christ 38. It is now generally received that he wrote this Gospel before he went to Alexandria and then it must be within a few Years after our Lord's Death But I rather adhere to Eusebius in the second part of his Chronicle disertly setting down the 44th Year of Christ for his coming to that City to preach the Gospel which he had before newly received from Peter's Knowledg and Acquaintance with our Lord's Works and Miracles So that possibly about a Year before or more for we have no certain Foundation for the time was this Gospel penned The Scope of it as of all the Four is to evince the Humanity of our Lord That he was the Messiah prophesied of in the Holy Scriptures That he was the Son of God That he dyed a meritorious Death for his People the Elect of God with many other things too long to be here mentioned in this Praefatory piece but copiously and excellently handled in the ensuing Commentary The Author whereof was born in the famous County of Kent in the Lath of Scray in the Hundred of Selbrittenden in the Parish of Sandhurst near to Newenden where once stood a notable Town of the Britains called Anderida and fortified by the Romans as we find mentioned in the Notices of the Western Empire and garrisoned by a Band of Roman Souldiers called Abulci from whence possibly Apuldore a Neighbour-Market fetcht its Original Name His Parents were Godly and of untainted Reputation who though not of the highest rank yet neither were of the lowest of the People He went to the University of Cambridg as near as I can remember about the sixteenth Year of his Age and was admitted into Trinity-Colledg under the Name and Tuition of that most learned pious and justly renowned Servant of God Mr. Simon Aldrich who preached over the Epistle to the Hebrews and expounded the Ceremonial Law of Moses in a most heavenly and Evangelical manner A Tract which is yet extant in Manu-script and would doubtless prove of most eminent Service to the Church were it delivered from perishing by the Press But to proceed Our present Author was after some Proof of his learned abilities and diligence in study elected Schollar of that ample Foundation and continued in his Scholastical employments till after he had proceeded Master in Arts. The Entrance upon the high and honourable Function of the Ministry he undertook if I call to mind aright about the 24th Year of his Age being then placed in the Rectory of Bread not far West from Winchelsey in the County of Sussex where he spent the whole Remainder of his life being Pastor of that People 44 years In that place through the Lord 's gracious Blessing upon his Ministry he was notably Instrumental in the effecting of a very great Change upon the hearts and lives of the Inhabitants For whereas at the Initiation of his Work amongst them the People for the generality were very ignorant and profane he was a means under God not only to bring them to Civility and Knowledg but many of them also to an eminent pitch in Grace and Godliness It pleased the Lord to exercise this his Servant with sundry tryals and afflictions during his residence among them but none of them took him off from doing the Work of his great Lord and Master So intensely studious was he that having withdrawn himself as much as possibly he could from the Affairs and entangling Occasions of this World he conversed much with dead men in his Study delighting much in that learned Prison from whence his Soul was oft upon the Wing towards Heaven A man he was of great Reading and so constant and diligent in the Work of the Ministry that besides what of his Labours is visible in this Soul-fructifying Comment he preached over divers of the Psalms of David The whole 53d Chapter of Isaiah The Prophecy of Zephany The Epistle to the Ephesians The first Epistle to the Thessalonians The Epistle of James The Epistle of Jude entirely and compleatly Together with Sermons upon the Creed Lord's Prayer Decalogue and Sacraments The Disease which made its Preparative Assault upon him was an Arthritical Distemper in one of his Shoulders the pain whereof encreasing more and more upon him at length reduced him to a fatal Consumption of which he dyed in the 68th Year of his Age. His departure when once Death drew near was speedy and peaceable This Work as I understand at his first entrance upon it was designed for the Publick and prepared for the Press in his life-time But the Providence of God not seeing good that he should out-live the Emission of it therefore for the benefit of the Church some Schollars and Holy Men having viewed it judged it fit for a more general Service Upon whose Account and of divers other eminent Persons Heads of Houses and Doctors in Divinity together with several
to entertain Christ Hence we may gather the Excellency and Dignity of Christ's person that even in the state of his Humiliation He was a person of great Worth and Excellency this appeareth in that he came into the World after the same manner as Kings and Princes are wont to go or come to any place that is to say with Harbingers to prepare the way for them and to provide for their entertainment at the places whither they are to go So Christ Jesus coming into the World to work our Redemption had his Harbinger John Baptist to go before him and by his Preaching to prepare for his coming This shews that Christ was even then a person of great Dignity even the greatest that ever lived upon the Earth for he was not onely a Man but God and Man in one Person not onely a King but King of Kings and Lord of Lords 〈…〉 This Dignity and Excellency of Christ's Person was manifested in this that he had so excellent a Person and so great a Prophet as John Baptist to be his Servant to go before His presence and face to prepare for his coming and so to wait and attend upon his Person But of this excellency of the Person of Christ we shall have occasion to speak again when I come to the 7. Ver. of this Chap. Now then to proceed Obser 2 Again here we see one priviledge and preheminence of John Baptist above all other Ministers of the Gospel in that he went before the face and presence of Christ Whereas all other Ministers of the Gospel come after Christ in time This is John's prerogative alone that he onely was before Christ in Age and Birth in respect of Christ's Man-hood and that he began to Preach the Gospel before Christ himself preached it whereas all other Ministers of the Gospel as well the Apostles as their Successors are after Christ in Age and Birth and after him also in the exercise of this Office and Function of preaching the Gospel John went before Christ in Age and Time but came behind him in Excellency and Dignity of Person but the Apostles and all other Ministers of the Gospel come behind Christ both in Time and Dignity Vide Concion in Cap. 9. Ver. 12. It followeth Who shall prepare thy way c. The meaning of the words we heard before and how John is said to prepare the way of Christ viz. By the execution of his Ministry in preaching and baptizing especially in Preaching Now let us see the Matter of Instruction which these words afford us Obser In that it is said John Baptist should by his Ministery prepare the way before Christ we may gather what is the Office of all Ministers of the Word Namely by their Preaching and Ministry to prepare men to the receiving and embracing of Christ to fit men to entertain Christ Jesus in their hearts In this all Ministers should resemble John Baptist Act. 10. 43. All the Prophets gave Witnesse to Christ 2 Cor. 4. 5. We Preach not our Selves but Christ c. 2 Cor. 11. 2. I have prepared you for one Husband to present you as a pure Virgin unto Christ See Col. 1. 28. Gal. 4. 19. Quest How ought Ministers to prepare the People to entertain Christ in heart Answ Sundry wayes especially these 1. By shewing them what need they have of Christ which is done by Preaching the Law which discovereth Him to us and our naturall Misery by reason of it 2. By labouring to bring them to true Repentance for their Sins that their hearts may be broken with godly sorrow for their Sins and that they may begin truly to hate and forsake Sin for then and not before are we fit to entertain Christ in our hearts when our hearts are truly humbled for sin Isa 57. 15. I dwell with Him that is of a contrite and humble Spirit c. Thus did John Baptist prepare men for Christ by preaching Repentance 3. By preaching the Doctrine of Faith to them shewing them the nature of it and labouring to work it in them by the Ministry of the Word that so by Faith they might be fitted to receive Christ yea that by this grace of Faith Christ may come to dwell in their hearts Ephes 3. 17. And thus also John Baptist prepared his hearers for Christ by preaching the Doctrine of Faith to them as we heard before Use 1 See what all Ministers of the Word must chiefly labour in even to prepare men for Christ and this is the main thing to be aimed at in our preaching we are not to preach our Selves but Christ we are not to prepare our own way or the way of any other but the way of Christ in the hearts of our People To this end we are to speak so to the Consciences of our hearers that if it be possible we may by our Ministry work Faith and Repentance in them and so make way for Christ to enter into their hearts We are not to preach pleasing things to you or to sooth you up in your sins nor yet to make vain shew of humane Learning in eloquence of words c. For this were to make a way for our selves into your hearts and not for Christ Use 2 Hence also we may gather the excellency and necessity of the Word preached and particularly of the preaching of the Law for the Ministry and Preaching the Word serveth chiefly to prepare us unto Christ and to the embracing of him by Faith and this it doth by working faith and repentance in us and so bringing us unto Christ and making us partakers of him and all his benefits and graces As therefore thou wouldst be fitted to receive and entertain Christ in thy heart by faith so make conscience of attending on this ordinance of God the Preaching of the Word The main End and Use of the Ordinance of Preaching is to prepare the way of Christ in thy heart by working faith and repentance in thee this is that which we that are Ministers of the Word ought to labour and strive unto chiefly even to make way for Christ to enter into mens hearts and to dwell in them by faith This was John Baptist his Office and Duty and this is also the main matter which all faithful Ministers of the Word must shoot at in preaching that Christ may be formed in the hearts of their hearers Despise not then the Preaching of the Word there is no other way ordinarily to prepare thee unto Christ and so to bring him into thy heart Christ now standeth at the door and knocketh c. Use 3 Again Seeing it is the Duty of all Ministers by their preaching to do as John Baptist was appointed even to prepare mens hearts to embrace Christ By this we may examine our selves whether we have profited by the preaching of the Word or no for if our hearts be more and more humbled in the sense of sin and of our natural misery without Christ and if we begin more and
circumstances of them in the ear of a popish Priest But this confession of sins mentioned here is no ground for such Popish confession in the Priest's ear For 1. This confession of John's hearers was free and voluntary but the Popish confession is forced upon the People by a Law made binding them unto it once a year 2. This confession of John's hearers was not such a particular enumeration of all their particular known sins with the circumstances of them as the Papists require for John Baptist could not in any reasonable space of time have heard the confessions of so great a multitude as came to him seven years had been time little enough to shrieve them all It was therefore only a general confession of their sins and guiltiness before God 3 This confession here mentioned was not by secret whispering in John Baptist's ear as the Papists use but they openly professed themselves to be sinners and to stand in need of Repentance and Remission So much the very nature of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply as the learned observe So much of the meaning of the words Now to come to the Instructions which arise form them Doctr. general from the whole Verse That where the Word of God is soundly and conscionably preached there it is not preached in vain but some fruit doth alwaies follow it John discharging his Ministry faithfully great fruit followed upon it even in that space for upon his first Preaching they professed their Repentance by acknowledging their sins and so were baptized of him This was the success which John's Ministry found and so is it alwayes wirh other faithful Ministers that discharge their Duty conscionably they never do it in vain but some fruit more or less alwayes followeth Esa 55. 10. As the rain cometh down from Heaven and returneth not thither but watereth the Earth and maketh it bring forth and budd c. So shall my word be that goeth out of my mouth it shall not return unto me voyd c. The word of God is alwayes effectuall one way or other either it softeneth the hearts of the Elect or else it hardeneth the hearts of the VVicked and Reprobate it is to all that hear it either the savour of Life or of Death either a means to call and convert them as also to confirm them being called or else a means to convince them and leave them without excuse Now God is glorified both waies as well in the convincing and hardning of the wicked and obstinate as in the converting and strengthning of the Elect the glory of his Justice is manifested in the former as well as the glory of his Mercy and Grace in the latter So then wheresoever the word is conscionably taught it alwayes worketh some effect tending to God's glory Hence it is called a lively word and mighty in operation c. Heb. 4. 12. because it alwayes worketh some powerfull effect where it is soundly and faithfully Preached so that the Minister which is conscionable in teaching his labour is never in vain in the Lord. Some fruit doth still follow though not so great as followed the preaching of John Baptist yet some alwayes is wrought Reas Reas God hath promised to joyn the inward work of his Spirit with the outward Ministery of his word in the Church to make it effectuall See Esay 59. 21. And Christ promiseth to be with his Faithfull Ministers unto the end of the World viz. by the operation of his Spirit Math. 28. ult Vse Vse Encouragement to Faithfull Ministers who make conscience of their Duties in diligent preaching and dispensing of the VVord they need not doubt but some good fruits and effects will follow their labours The word of God faithfully taught is a lively and powerfull word and it will prevail one way or other in those that hear it it will soften or harden them it will convert or convince them Indeed the fruit of our Ministery doth not alwayes appear at the first no not in a long time in some places yet at length it will and shall appear that we have not spent our strength in vain So much of the generall point gathered from the scope of the whole Verse Now to speak of those points which arise from the particular parts of the Verse And there went unto him all the Land of Judea c. The first effect following John's baptizing preaching viz. the great concourse and flocking of the People of Judea and Jerusalem unto him to hear him and to be baptized of him which shewed their readiness and forwardness to hear him in that they went to him in such multitudes Obser Obser Hence we learn that after their example we ought to shew our selves very ready and forward to repair unto the places where the Word and Sacraments are dispensed to us Acts 13. 44. Isa 2. 2. there is a Prophesy that in the times of the Gospel after Christ the Nations shall flow unto the Mountain of God that is to his Church and they shall encourage one another to go up to it to learn the waies of God Psal 122. 1. David saies He was glad when they said unto him Let us go into the House of the Lord. Jam. 1. 19. Be swift to Hear The same may be said of receiving the Sacraments be swift to receive them be ready and forward to come to the publick Ordinances of God Reas 1 Reas 1. The word and Sacraments are speciall Ordinances of God 〈◊〉 unto us Math. 28. 19. 1 Cor. 11. 23. therefore we must shew 〈◊〉 â—â—â—ward in resorting to them Reas 2 Reas 2. The 〈◊〉 of these Ordinances should move us to forwardness in resorting to them The excellency of the word preached appears by the excellent Titles given to it is called the word of Life and the Gospel of our Salvation Ephes 1. 13. Again the excellency of it appears by the notable effects ascribed to it as Heb. 4. 12. Sharper than any tow-edged Sword c. It is the ordinary means to work Faith in us Rom. 10. 17. Yea it is such a word as is able to save our soul Jam. 1. and 1 Cor. 1. 21. It pleased God by the foolishness of Preaching to save such as believe As for the Sacraments their excellency may also appear in that they are called the Mysteries of God 1 Cor. 4. 1. and seales to confirm and ratifie God's Covenant of Grace and Salvation made with Us in Christ See Rom. 4. 11. Now this our forwardness in repairing to the Word and Sacraments must shew it self in these things 1. In taking all good occasions to come unto them 2 Tim. 4. 2. Ministers must preach the Word on all good occasions the People therefore should take all good occasions to hear it Preached So also for the Sacraments we are to take all occasions of being partakets of them 2. In taking pains to resort unto them though it be far off So did John's Hearers many of them must needs come
few feel in themselves the effectuall working of it for their calling and conversion seeing so few make any conscience of the use of the Sacraments Touching Baptism many do neither desire to make use of their own Baptism which they received in their infancy nor yet to be present at the Baptism of others nor lastly to offer their Children unto this Sacrament And for the Lord's Supper how great neglect is there of it Many care not how seldom they come to it if they come at Easter they think this enough c. But know this if thou have no desire and love to the Sacrament it is certain thou didst never yet truly profit by the word preached Obser 2 Obser 2. In that John did not only preach but also administer Baptism to as many as desired it Hence we gather that Ministers ought not onely to dispense the word but the Sacraments also to the People even to so many as desire them and are fit to partake of them So did John Baptist and the Apostles see Acts 2. Acts 8. Acts 16. c. And Math. 28. 19. Our Saviour enjoynes the Apostles as well to Baptize as to Preach See 1 Cor. 4. 1. Object Obâ—ect 1 Cor. 1. 17. Christ sent me not to Baptize but to Preach the Gospel Answ Answ It is spoken not simply but comparatively the meaning is he was not sent chiefly to Baptize but his principall Office was to Preach yet he was also sent to Baptize as well as Preach as appeareth Ver. 14. c. of the same Chap. But I will not insist on this Point but proceed In the River Jordan Obser 3 Obser 3. That John used common and ordinary water in administring the Sacrament of Baptism not hallowed or consecrated before hand with Chrism as is superstitiously used by the Papists See Chamier Obser 4 Obser 4. In those times Baptism was administred by dipping Reas 1 Reas 1. They Baptized men of years Reas 2 Reas 2. The Country being hot they were able to endure it c. It followeth Confessing their Sins In these words is shewed the speciall effects which followed in the People upon John's Baptizing and Preaching viz. the profession of their true Repentance by the confession of their sins Obser 1 Obser 1. Repentance is requisite in all that are baptized either before they be admitted to this Sacrament if they be men of years as these were or else afterward if they be Infants These testified their Repentance by confession of their sins before they were baptized But of this before Obser 2 Obser 2. In that they testified their Repentance by confessing their sins we learn that in the practise of true Repentance confession of sins is necessarily required Prov. 28. 13. Confession is there made a part of the practise of Repentance We have examples of this in true penitents as in David Psal 51. 4. Psal 32. Also 2 Sam. 24. 10. So Daniel chap. 9. Quest Quest To whom must confession of sins be made Answ Answ There is a two fold confession of sins necessary in the practise of Repentance The first is unto God to whom sin must principally be acknowledged because all sin is chiefly against God He is the party that is chiefly offended by it Psal 51. 4. David confesseth to God chiefly And this confession is alwaies and absolutely necessary in those that repent Now in this confession to God certain properties are required 1. It must come from a feeling heart touched with sense of sin and grieved for it it must not be verbal or from the teeth outward 2. It must come from a hatred and loathing of those sins which we confess to God not from fear of punishment as in Hypocrites Saul Pharoah c. 3. From hope of mercy else we witness against our selves as Judas 4. It must be free and voluntary not forced from us God requires a Free-will Offering else it is not pleasing to him 5. It must not be onely in general terms as to say I am a Sinner c. but there must be a laying open of our particular known sins unto God so farr as they can be recounted of us Secondly There is another confession of sins requisite in the practise of Repentance and that is it which is made unto men Now this is not alwaies necessary but in some cases onely As first when by our sins we have offended and scandalized men either the Church in general or some particular persons David Psal 51. in the Title of it layeth open his sin before men leaving it upon record unto the Church because by his sin he had offended the Church Secondly When any sin lyeth heavy upon our conscience so as we cannot find ease or comfort in this case it is necessary to open our hearts and to acknowledge that sin which troubles us to some faithful Pastor or other Christian Brother which may minister spiritual advice and comfort to us Use 1 Vse 1. See how few true penitents are to be found for how few are there which will be brought to this true confession of their sins either to God or men Nay they excuse them and labour to hide them from God and men they will not come to a plain and free confession or if they do it is but in general and formal manner I am a great Sinner c. but they cannot abide to lay open their particular sins to God nor to men whom they have offended Others confess their sins for fear of punishment not out of a true hatred of them c. Use 2 Vse 2. As we would approve the soundâ—â—ss of our Repentance so let us make conscience of this confession of our sins first and chiefly to God whom by all sin we do chiefly offend yet not onely to him but in some cases also we are to acknowledge our sins unto men as when we have wronged them any way or have by our evil example given scandal either in hardning the wicked or grieving the consciences of the godly But above all be careful to lay open all thy known sins unto God even in particular manner especially such as lye heaviest on thy conscience and let thy confession come from a heart touched with remorse and grief for thy sins as also from a true hatred of them else it is hypocrisy and but a mockery of God to confess that sin unto him which thou neither hatest nor art truly grieved for This be sure of that without confession there is no true Repentance and without repentance no forgiveness of sins Mark 1. 6. And John was cloathed with Camel's haire and with a Girdle of a skin about his loyns and he did eat July 19. 1618. Locusts and wild Hony HItherto we have heard of the first thing by which the Evangelist describeth John Baptist namely his publick Office and Ministry Now in this Verse is laid down the second thing by which he is described namely the strictness and austerity of his private life which is laid
because ordinarily God worketh grace by the outward means of it So also for the other Sacrament of the Lord's Supper though the outward Elements and Actions used in it have no force of themselves to work grace yet is not that Sacrament to be neglected but to be duly received of us so often as occasion is offered because it is the ordinary means ordained of Christ for the strengthening of our Faith Mark 1. 9. And it came to passe in those Dayes that Jesus came from Nazareth of Galilee and was Baptized of John in Jordan August 9. 1618. HItherto we have heard of the Description of the Person which was to Baptize our Saviour Christ viz. John the Baptist whom the Evangelist hath before described and set forth 1. By his publick Office and Calling 2. By the strictnesse of his private Life and Conversation Now from this 9. Ver. unto the 12. Ver. is laid down the History of the Baptism of Christ In which We have to consider these five things in order 1. A preparative going before it Namely His coming unto John to be Baptized 2. The Baptism it self 3. The Person of whom he received Baptism which was John 4. The Place where in Jordan 5. The consequents immediately following upon his Baptism Ver. 10 11. To begin with the first point Namely the coming of Christ unto John Herein we are to consider 1. The time In those Dayes 2. The coming it self He eame 3. The Place from whence From Nazareth of Galilee In those Dayes That is at the time when John Preached and Baptized so many in the Wilderness of Judea and after he had thus continued Preaching and Baptizing for some space of time some ten dayes or there abouts as some think Vide Func Chronol after that John by Preaching and Baptizing had prepared the way for Christ and for the solemn investing of him into his Office of a Mediator then and not before did Christ come unto John to be Baptized of him and so to take upon him his publick Office for immediately upon his being Baptized he was solemnly authorised from Heaven to his Office as we shall see afterward And this was when he was about thirty years old Luke 3. 23. Quest Quest Why did our Saviour Christ come at this time unto John to be baptized and so to be invested to his Office of a Mediator Answ Answ Because this was the time which God had appointed for his being baptized and for the taking of his publick Office upon him He came Voluntarily of his own accord shewing herein his readiness both to hear John's Doctrine and also to receive Baptism at his hands though he was Superior to John in many respects yet knowing it to be appointed of God his Father that he should be Baptized of John therefore he refused not but went unto him to that end From Nazareth of Galilee Galilee was the Northerly part of Judea and Nazareth was one chief City or Town in Galilee in which our Saviour Christ had hitherto bin brought up and lived a private life with his Parents Joseph and Mary See Luke 2. 51. Here he lived till he was about thirty years of age Now it is likely that this City of Nazareth was a good way distant from that Wilderness of Judea where John Baptized which was in the Southerly part of Judea and yet he went from thence unto John Observ 1 In those Dayes Observ 1. Christ did not come to John to be Baptized and so to be invested to his publike Office untill the time appointed of God for this his publick Calling Hence learn That none ought to take upon them any publick 〈◊〉 in Church or Commonwealth till the fit time come which God hath appointed for them to enter into that Calling Eccles 3. 1. To 〈◊〉 thing there is a season c. God hath appointed a fit time for every thing which he will have effected and so for the particular Callings of Men especially publick Callings He hath in his Decree and Counsell appointed a certain and fit time when they shall undertake them and not before and therefore untill that time come none ought to thrust themselves upon any such publick Office or Function but they are to wait for the time which God hath allotted for their Calling to such or such an Office in the Church or Commonwealth For this we have the example of John Baptist who took not upon him his publick Office of Preaching or Baptizing till he was about thirty years of Age which was the time appointed of God for his Calling to that office therefore all the time of his life before he spent privately See Luke 1. ult So our Saviour Christ lived a private life and went not out of Galilee till the time came that was appointed for him wherein to be baptized and to take upon him his publick Office Jeremy was ordained to be a Prophet before he came out of the Womb Jer. 1. 5. and Paul was separated from his Mothers Womb to preach the Gospel Gal. 1. 15. Yet because God had also appointed a certain time in which they should be actually called and sent to execute their Ministeriall Office therefore they waited for that time and did not presume to take the Office upon them before they were in speciall manner deputed unto it Quest Quest How shall we know the time appointed of God for our entrance into any publick Calling Answ Answ Look when a man finds himself furnished of God with a sufficiency of gifts for any Calling and when withall he hath an outward Calling by Men to warrant him for the undertaking of this or that Office in Church or Commonwealth then is the time appointed of God for his entrance upon that Office not before Use Use This reproveth such as thrust themselves rashly and presumptuously into publick Offices before the due and fit time appointed of God Such Ministers as run before they are sent not waiting the time which God hath appointed for their Calling and Entrance into the Ministery They undertake the Office before they be funished with gifts and ability for discharge of that Calling or else without allowance of the Church Also such as take upon them the Office of Magistrates before the time allotted them of God for the undertaking of that Office When Moses would take upon him forty years too soon to deliver his Brethren the Israelites it succeeded very ill with him for thereupon he was fain to fly into the Country of Madian and there to live as a stranger forty years See Acts 7. 23. c. Observ 2 Observ 2. Our Saviour Christ though he were John Baptist's Lord and Master yea the Lord of Heaven and Earth yet is content to come voluntarily from Galilee to the Wilderness of Judea to hear John preach and to receive the Sacrament of Baptism from him Hence we learn That the greatest persons should not think themselves too Great or too Good to come unto John that is to
the Minister of God to hear the Word from his mouth and to receive the Sacraments at his hand David a King was forward to repair to God's House See Psal 84. and Psal 122. 1. He did not think himself too good to repair thither to hear the Doctrine of the Priests opening and applying the Law of God unto the People Vse 1 Vse 1. This reproveth some great Personages who think it a Disparagement to their greatness to come duly to the publick Assemblies to hear the Ministers of God and to receive the Sacrament at their hands they rather desire to bring the Temple of God into their houses than to go out of their houses to the Church they rather would have the Ark of God come home to them than themselves to repair unto it But these men are not greater or more honourable than our Saviour Christ was yet he was forward and willing to repaire to the place where John preached and baptized though it were far off If the Son of God and Lord of Heaven and Earth did humble himself so far as to go to John much more should the greatest men on earth being but flesh and blood duly resort to the places where the publick Ministry is exercised Again this doth much more reprove those of the meaner sort who are backward to come to the publick Assemblies to hear the Word and to partake in the Sacraments If Christ himself refused not to come to hear John and to be baptized of him who yet had no such need of the Word or Sacraments as we have How great is the sin of those who having so great need of the Word and Sacraments yet do willingly absent themselves from the same and think much to come especially if it be far c. Vse 2 Vse 2. Shew we our readiness to repair on all occasions to the place where the publick Ministry is exercised If the greatest Persons be not exempted much less those of meaner degree and condition Eccles 5. 1. Be ready to hear and wait daily at the Gates of Wisdom Obser 3 Observ 3. Our Saviour Christ forsook Nazareth where he had been brought up now thirty years and left his Parents that he might go unto John to be baptized and so to take upon him his publick Office of Mediator Hence we may gather that if God calls us unto it we ought to forsake those things that are most dear and precious unto us in this World that we may perform obedience to his Calling When God calls us to the performance of any special Duty or service wherein to glorify him we must yield to his Calling though it be with the forsaking of those worldly things that are most dear unto us Abraham left his own Country and Kindred at the command of God Gen. 12. 1. Psal 45. 10. the Church is commanded to forget her own People and her Father's House that she may cleave to Christ 1 King 19. Elisha being called to the prophetical Office forsook his Parents and the twelve yoke of Oxen with which he was plowing that so he might follow God's Calling So the Apostles being called to follow Christ and to become Preachers of the Gospel forsook all So the Martyrs being called to give Testimony to the truth of the Gospel and to stand out in defence of it they forsook their friends goods and lives that they might yield to God's Calling The like must be done of us if we should be hereafter called of God to do it Vse Use Let us daily prepare our selves to forsake all worldly things though never so sweet and dear to us for the Lord's sake if he shall call us to it If God require thee to do him any service if he call thee to the performance of any special Duty wherein thou maist glorify him thou must resolve to do it though it cost thee the loss of all worldly things that are dearest to thee as wife children goods lands c. If thou wilt be a good Christian thou must be like Christ in this that as he being called to take upon him the Office of a Mediator did willingly for a time leave his own Parents and the Country of Galilee and the City of Nazareth where he had lived for thirty years together that so he might be obedient to that Calling So must thou do if God call thee to any special 〈◊〉 o◠Function in Church or Commonwealth wherein thou maist do him service thou must take it upon thee though it be with the forsaking of those things which are dearest to thee in this World A Christian must be daily disposed in affection to forsake all worldly things for Christ's sake and if God call him to it he must actually forsake them and that not onely for a time as our Saviour did Nazareth but even for ever So much of Christ's coming to John to be baptized Now follows the second Point to be considered which is the Baptism it self He was baptized that is He received the Sacrament of Baptism Quest Quest Why would our Saviour Christ receive this Sacrament Answ Ans For sundry Reasons 1. To shew himself obedient to his Father's Will and appointment It was a part of that Obedience and Righteousness which God the Father required of him as he was Mediator Therefore he saith Matth. 3. 15. Suffer it to be so now for thus it becometh us to fulfill all Righteousness that is to perform all Duties of Obedience required of us both 2. That there might be a conformity between Christ the Head and us His Members that he might shew himself to be like us in all things sin onely excepted Hebr. 2. 3. That by receiving this Sacrament in his own body he might sanctify the use of it unto us that is ordain and appoint it as an outward means which should be effectual to work Regeneration in us and to purge us from our sins by the power and vertue of his Spirit accompanying it 4. To commend the necessity and use of this Sacrament unto us after his Example and to teach us to make precious accompt of this Ordinance of God Object Object One use of Baptism is to seal Remission of sins to the party baptized but Christ had no sin therefore he needed not to partake in this Sacrament Answ Answ Though he had no sin of his own and so in respect of himself had no need of Baptism yet he took our sins upon him by imputation and so in respect of us it was fit he should receive Baptism that by this he might declare and shew that he was to purge us from our sins by his blood which is mystically represented in Baptism He was not baptized to purge away his own sins but to assure the faithful that their sins are purged away by his Blood Instruct 1. Seeing our Saviour Christ himself would receive the Sacrament of Baptism though in respect of himself he had no need of it This commends to us the excellency and necessity of
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
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
company Besides every one hath some speciall and personall wants to commend to God and personall Blessings to give thanks for which cannot so conveniently be expressed in publick or Family-prayer as they may and ought to be by the persons themselves praying alone Observ 3 Observ 3. Further from the Circumstance of time observe here That the Morning is one speciall fit time for prayer Therefore our Saviour made choyce of it So David Psal 5. 3. In the Morning will I direct my Prayer to thee and will look up and elsewhere in the Psalms as Psal 88. 13. Reas 1 Reas 1. Then our minds are usually most free from worldly cares and thoughts which would distract us in prayer Reas 2 Reas 2. Then we have special occasion both to give thanks unto God for his protection of us in the night past and for the Rest we have enjoyed through his mercy and also to crave the continuance of his protection and mercy to us together with his Blessing upon us in our Callings the Day following Vse Vse Admonition to us in any wise not to omit this opportunity of the Morning for prayer The Morning is a precious time and most fit to be spent in the best Duties 〈…〉 Exhorts first to wash our Souls by prayer in the Morning before we 〈…〉 Observ 4 Observ 4. From the 〈…〉 our Saviour went to pray in that it was a solitary Place we learn That private Places are most fit and expedient for private Prayers made by single persons alone Our Saviour used often to pray in such solitary Places as Luke 5. 16. He withdrew himself into the Wilderness c. See Mark 6. 46. So Peter Acts 10. 9. See also for proof of this Matth. 6. 6. When thou prayest enter into thy Closet c. Reasons of this 1. In such places we are most free from outward occasions of distraction 2. Then also we may most freely and safely lay open our particular personall necessities to the Lord. 3. In such places also this Duty may be performed without shew or suspition of Hypocrisie Object Object 1 Tim. 2. 8. Pray every where c. Answ Answ Though God's presence be not tyed to any place neither is any Place more holy of it self then another or more fit for Prayer yet in respect of our selves it is needfull to make choyce of such Places as are fittest for private Prayer Use Use This shews how unfit that custom of some is who use to pray by themselves in the midst of the Church and Publick Congregation and that sometimes in the time of the Publick Exercises Such must know that the Church being a Publick Place appointed for Publick Prayer and other Publick Worship is not so fit for Private Devotion It seems to carry a shew of Vain-glory and Hypocrisie Besides if it be used in the time of the Publick Exercises it is much more unfit and offensive This is a separating of our Selves from the rest of the Congregation and a preferring of our Private Devotion before the Publick Worship of God Object Object Luke 2. 37. Anna the Prophetesse Fasted and Prayed in the Temple Night and Day Answ Answ That was because then God had tyed his presence in speciall manner to the Temple 2 Chron. 7. 15. but now it is not so God doth not now any longer tye his presence or worship to any particular place Hitherto of the Time and Place when and where our Saviour prayed Now to speak of the Duty it self which he performed viz. That he prayed Being now to go over the rest of the Towns or Villages of Galilee and in them to Preach and work Miracles the first betook himself to Prayer for the better preparing of himself thereunto Doctr. Doctr. Hence we may learn That prayer should be used as a preparative to those Duties which we enterprise in our Callings especially to such as are weighty If our Saviour Christ prepared himself by prayer unto the weighty Duties of his Calling much more have we need to do it Psal 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to passe Col. 3. 17. Whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus c. That is with invocation of the Name of God through Christ Abraham's Servant being to go to choose a Wife for his Master's Son Isaac did not undertake the Journey without Prayer Gen. 24. 12. Jehosaphat being to go out against the great Army of the Moabits and Ammonits first prayed to the Lord 2 Chron. 20. So Asa being to fight against the Ethiopians 2 Chron. 14. 11. cryed unto the Lord c. Our Saviour Christ being to choose his twelve Apostles and to appoint them to publish the Gospel spent the Night before in prayer Luke 6. 12. So also he prepared himself to his Passion by prayer Matth. 26. So should we use prayer before all weighty Duties and especially before Religious Duties c. Reas 1 Reas 1. There is no power in us to perform any thing which we enterprise without God Jer. 10. 23. The way of Man is not in himself c. Reas 2 Reas 2. By prayer we procure a Blessing from God upon those Duties which we take in hand as also good successe in them Use 1 Use 1. To reprove the rash presumption of those who use to rush upon the Duties of their Callings and those very weighty sometimes without any preparation by prayer they seek not to God for his assistance nor crave his blessing upon their endeavours that they may prosper in them Others adventure rashly upon Religious Duties as hearing the Word receiving the Sacrament sanctification of the Sabbath without any preparation by prayer No marvel if the former sort be punished with ill successe in their worldly businesses seeing they go about them without commending the successe to God and no marvel if the latter sort reap no Fruit nor find any sound comfort in the performance of Religious Duties seeing they undertake them without preparation by prayer Use 2 Use 2. Remember in all Duties of our generall and particular Callings especially such as are most weighty to seek unto God by prayer for his blessing and assistance and for good successe in them before we take them in hand Forget not daily to go unto God by prayer for his blessing and assistance in the Duties of our Callings in our business journyes c. else look not to prosper in them Above all remember on the Morning of the Sabbath to prepare our selves by prayer to the Religious Duties of that Day else look not to find Fruit or Comfort by them Mark 1. 36 c. And Simon and they that were with him followed after him c. Jan. 14. 1618. OF the first preparative that went before Christ's Preaching in the lesser Towns of Galilee we have spoken namely his sequestring himself to private prayer Now in these three Verses are set down two other
came a Leper unto him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean March 7. 1618. Observ 1 HEnce gather That in prayer a reverent gesture and carriage of the body is to be used thereby to expresse the inward reverence of our hearts towards God Isa 6. 2. The Seraphims that is the Angels standing before God are said to cover their Faces in token of reverence much more should we use a reverent carriage of our Selves when we come before God in prayer Quest Quest Are we tyed to use alwaies this gesture of kneeling in prayer Answ Answ Not so the Word of God doth not bind us to this or any other particular gesture for in Scripture we find sundry gestures used Some have prayed standing as the Publican Luke 18. 13. and this gesture is also commended Mark 11. 25. Some have prayed sitting as Elijah 1 King 19. 4. and our Saviour Christ at the institution of his Sacramentall Supper blessed the Bread and Wine sitting Some have prayed kneeling as Paul Eph. 3. 14. and Peter Acts 9. 40. Some groveling with their faces on the Ground as Moses and Aaron Numb 16. 22. and our Saviour Matth. 26. 39. So this Leper as St. Luke saith Luke 5. Again some in prayer have stretched out their arms and hands toward Heaven as Solomon 1 King 8. 22. and Moses Exod. 17. 11. Some have lifted up their eyes to Heaven as our Saviour Christ Joh. 17. 1. Some have cast them down as the Publican Luke 18. Nevertheless though in the Word no one particular gesture be prescribed yet we may from the Scripture draw this generall Rule that all gestures used in prayer should be reverent Quest Quest What gestures are to be accounted reverent Answ 1 Answ 1. Such as are comely and decent 2. Such as serve to expresse the true inward humility of our hearts towards God 3. Such as expresse the inward reverence of our hearts Vse 1 Vse 1. To reprove the rude and unreverent behaviour of many in prayer especially in publick prayer Some lying along after an unseemly manner some gazing about some talking or sleeping But suppose they should carry themselves in this rude manner in the presence of an Earthly Prince would it not be hainously taken as a grosse contempt of his person And will not the King of Heaven and Earth take it much more as a high indignity offered to his Majesty that we should come to speak to him in prayer after this unreverent manner Let this abuse therefore be reformed amongst us Use 2 Vse 2. Look to our outward carriage when we come before God in prayer that it be decent and reverent especially be carefull of this publick prayer that by our reverent behaviour in the Church we may give good example to others And that we may be reverent in our outward carriage in prayer both publick and private labour above all to have our hearts affected with inward reverence and aw of God's infinite Majesty before whom we are and to whom we speak in prayer Observ 2 Observ 2. Such as will pray aright must come to God with humble hearts feeling their own vilenesse and unworthinesse of that which they ask So did this Leper come to Christ and this he shewed by the gestures of kneeling and falling flat on his face Thus also did Abraham abase himself in praying to God for the Sodomits Gen. 18. 27. He acknowledged himself to be but dust and ashes So Jacob Gen. 32. 10. I am not worthy of the least of all thy Mercies So Job 40. 4. Behold I am vile c. and Dan. 9. 7. O Lord righteousnesse belongeth to thee but unto us confusion of Face c. and Ver. 18. We do not present our supplications before thee for our own righteousness c. See Luke 18. The Publican Reasons of this point Reas 1 Reas 1. God is most ready to hear and accept those that are humble in heart Psal 34. 18. Jam. 4. 6. He giveth grace to such Reas 2 Reas 2. This sense and feeling of our own unworthinesse will breed reverence in us towards the Majesty of God Use 1 Use 1. See how unfit such are to pray who are proud in heart like the Pharisee Luke 18. God abhorreth them and their prayers He beholdeth them a far off Use 2 Use 2. In prayer Learn to deny our selves and all that is in us and labour to come to God with a lively feeling of our own vilenesse by reason of our sins and of our unworthiness in our selves to receive any good thing from Him The lower we are in our own eyes and the more vile in our own accompt the more highly doth the Lord esteem us and the readier is he to accept us and to hear our prayers Jam. 4. 10. Humble your selves in the sight of the Lord and he will lift you up Come not therefore to God as the proud Pharisee and as the Papist trusting in our own Merits or Righteousness but utterly renounce these things God loves humble Suters not such proud Beggars as the Papists are So much of the outward gesture used by this Leper in beseeching Christ Now I come to the words which he used in his Petition to Christ If thou wilt c. The words were explained before Observ 1 Observ 1. In that this Leper acknowledgeth Christ's Power to cure him we may hence gather That when we come to God in prayer we must rest perswaded and resolved that he is of Power sufficient to grant the things we ask of him Thus our Saviour Christ in his prayer grounded himself upon the Almighty Power of his Father Mark 14. 36. Abba Father all things are possible unto thee take away this Cup from me c. So Paul Eph. 3. 20. Unto him that is able to do exceeding aboundantly above all that we ask or think c. And to this purpose we are taught in the end of the Lord's prayer to use those words Thine is Kingdom Power c. Reas This perswasion of God's power and ability to give what we crave is one speciall help unto our Faith causing us to pray with the more confidence to be heard Reas Vse Labour to be throughly resolved of God's power to grant our petitions Know and be assured that he is an all-sufficient God able to do above all that we ask or think Though the things which we crave may seem to us very difficult and hard to be granted if we respect our own unworthinsse yet if we look at God's Almighty power we shall think otherwise Therefore in all our prayers strive for this resolution that it is possible with the Lord yea that it is easie with him to give that we ask For example dost thou ask pardon of thy sins Thou must first rest undoubtedly perswaded that the Lord can pardon them and that his mercy is great enough to forgive them Dost thou ask deliverance out of any great distresse of
brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
Calling c. Therefore also they are said to be Blessed Whom the Lord chooseth and causeth to come unto Him Psal 65. 4. Now then seeing effectuall Calling is so great and excellent a Blessing it follows that such as are made partakers of it are bound to shew great thankfulness unto Christ for it Quest Quest How must they shew their thankfulness Answ Answ Sundry wayes especially these four 1. By an humble and thankful acknowledgment of the free Grace and Mercy of Christ shewed on them in their Calling This acknowledgment must be made both in heart inwardly as also in Word and Tongue outwardly on every good occasion This we see practised by Paul 1 Tim. 1. 2. By preferring and seeking the Glory of Christ before all other things even before those things that are dearest unto them Paul was so thankfull to Christ for his Calling and Conversion that he preferred Christ's Glory before his own Life as may appear Phil. 1. 20. 3. By giving up themselves and their Souls and Bodies wholly to the Service and Obedience of Christ and of his Will 4. Lastly By the conscionable performance of all Duties of love to the person of Christ Thus did Levi here and thus did Zacheus Luke 19. Being called of Christ he shewed his thankfulness by entertaining Christ in his House So also did Mary Martha and Lazarus Joh. 12. 2. by making Christ a Supper in Bethany and Mary also further manifested her thankfulness by bestowing that costly Oyntment on the body of Christ Thus also we read Luke 7. of that sinfull Woman that she being effectually Called and having truly tasted of Christ's mercy in the pardon of her Sins did testifie her love and thankfulness to Christ by doing a Duty of love to his person namely in washing his feet with her tears and wiping them with the hairs of her head and therefore Ver. 47. our Saviour tells Simon That her many sins were forgiven for she loved much that is because she felt Christ's mercy in the forgiveness of her manifold sins therefore she was moved to shew much love and thanfulness unto his person And thus all that are effectually called must shew their thankfulness by doing Duties of love to Christ's person Object Object Christ is not now on Earth but is gone up into Heaven How then shall we do Duties of love to his Person Answ Answ Shew love to the Faithfull members of Christ who stand in any need of the Fruits of our Love this is to shew love to Christ himself See Matth. 25. Vse Vse Let all that profess to be effectually Called look to this that they shew their unfaigned thankfulness to Christ for his unspeakable Grace and Mercy shewed on them Acknowledge Christ's free Grace and Mercy shewed to thee in Calling thee out of thy sinfull estate and be carefull all the days of thy Life to testifie thy true thankfulness by seeking his Glory above all things and by thy conscionable obedience to his Will in all things as also by the Fruits of thy love shewed to him in his faithfull Members by relieving helping and doing good to them by all means If thou have truly tasted and felt Christ's mercy in thy effectuall Calling thou canst not but shew thy self thankfull for the same in this manner Observ 2 Observ 2. Further in that Levi took occasion also to invite many of his fellow Publicans and Sinners to the end they might be brought to believe in Christ we are taught that such as are effectually called and converted unto Christ will be carefull in using means to bring others unto Christ So Joh. 1. 40 c. Andrew being Called unto Christ brought his Brother Peter to him and Philip being Called brought Nathaniel to him Joh. 4. 29. The Woman of Samaria feeling the work of Faith begun in her self useth means to bring her Friends and Acquaintants unto Christ Luke 22. 32. Christ bids Peter when he is converted to strengthen his Brethren that is to use all good means to draw them to repentance and to strengthen them in the Faith of Christ Reas Reas True saving Grace where it is wrought cannot lye hid or be kept close within the party that is partaker of it but it will shew it self towards others in labouring to draw others to partake in it Joh. 7. 38. He that believeth in me saith Christ out of his belly shall flow Rivers of living Waters He cannot contain them within himself but they must needs flow out to others Use 1 Vse 1. This convinceth those not to be effectually Called who use no means to win others to Christ Yet how many such are there who think this to be the Duty of Ministers only to seek the conversion of others therefore themselves care not what becomes of the Souls of others that live in sin and ignorance they use no means to bring them out of this estate they make no conscience as occasion is offered to instruct the ignorant to admonish those that live disorderly to comfort the distressed c. But know this It is an evident signe thou art no true convert thy self if thou be altogether careless of the conversion of others I am perswaded saith Chrysostom Lib. 6. de Sacerdot that no man can ever be saved that takes no pains at all for the salvation of his Neighbour And what then shall become of those that instead of seeking the conversion and salvation of others do hinder others conversion either by their ill example or else by laying other stumbling blocks in their way to discourage them that are coming on in Grace as by scoffing at them or reproaching them any way A fearfull wo belongeth to such if they repent not in time Use 2 Vse 2. To stir us up to be carefull of bringing others unto Christ This is the way to approve our selves to be effectually Called and by this we shall shew our thankfulnesse unto God for our own conversion If thou have tasted of God's mercy in thy own conversion be a means to draw other Sinners to Christ by thy example As Levi invited his fellow Publicans to his House that they might be in company with Christ to hear Him and to be converted by Him so do thou invite and perswade Sinners to come where Ghrist is that is to repair to those Places where Christ doth manifest his presence especially to the publick Congregation where Christ is present in speciall manner in the Ministery of the Word and Sacraments Further in that these Publicans and Sinners were present at this Feast and our Saviour did not refuse to be in their company we might observe that it is not simply unlawfull in some Cases to come in company with the wicked But of this Point I shall have occasion to speak afterward upon the 17 Ver. It followerh For there were many and they followed Him These words as hath bin said shew the occasion of Levi's inviting so many Publicans and Sinners namely because there were many of
of all other Men most ready and forward for the most part to Cavill at Him and at his Disciples They said unto Him Luke 6. 2. They spake it also to the Disciples themselves And it is likely they first spake it to them and afterward to Christ himself but their chief aym was to cavill at Christ himself and to reprove Him for not teaching his Followers to keep the Sabbath better Behold A note of admiration shewing that they wondered at the matter that our Saviour would suffer his Disciples so to profane the Sabbath Why do they on the Sabbath Day that which is not lawfull Thus they take it for granted That it was unlawfull on the Sabbath to pluck ears of Corn c. and yet it was not so but onely in their superstitious and ignorant conceipt For 1. It was no such work as must of necessity hinder them from sanctifying the Sabbath they might do it without any hinderance to the holy Duties of that Day 2. Besides it was a work of Mercy which was necessary for the present time for the satisfying of their hunger and therefore it was lawfull to be done as our Saviour proveth in his Answer to them by the example of David who was dispensed with for breach of the Ceremoniall Law in a like Case of necessity Herein therefore the Pharisees shewed their ignorance and malice against Christ and his Disciples in charging them wrongfully as Breakers of the Sabbath Observ 1 Observ 1. In that these Pharisees accuse Christ's Disciples as Sabbath-Breakers when indeed they were not guilty thereof we may observe the property of malice which is to lay false Crimes to the charge of others and to make faults in others when there are none Thus the malicious Scribes and Pharisees often dealt with our Saviour and his Disciples falsly accusing them of Crimes whereof they were not guilty So we heard before in this Chapter how when he forgave the sins of the Sick of the Palsy the Scribes charged him with Blasphemy So also when he companyed with Publicans and Sinners for their good and to be a means of their conversion the Scribes and Pharisees blamed Him as one that had too much familiarity with Sinners So at other times they charged Him with false Crimes when He cast out Devils from the Possessed they said He did it by the help of Beelzebub When they saw Him Eat and Drink after the manner of other Men they accused Him as a Glutton and Wine-Bibber these false accusations proceeded from their malice against our Saviour and against His Disciples And this might be further shewed by sundry other examples of those that out of malice have laid false Crimes to the charge of others It was malice in Joseph'â— Mistress which caused her to accuse him falsly So against David Psal 35. It was malice in the Jews that caused them to suborn false witnesses to accuse Steven as one that had spoken Blasphemy against God and Moses Acts 6. 11. It was malice in Tertullus that made him accuse Paul as a Pestilent Fellow c. Acts 24. Use 1 Use 1. See what to judge of those that lay false and forged Crimes against others without any sufficient evidence or ground at all They shew themselves to be malicious persons such as these Pharisees here mentioned Rom. 1. 29 30. The Heathen were full of malice and they were Inventers of evil things Use 2. If we would not shew our Selves to be malicious let this be far from us to charge others wrongfully with such Faults or Sins whereof they are not guilty false accusing is a very grievous Sin therefore let every one of us look we be not guilty of it And that we may be kept from it Consider 1. How great a wrong it is to accuse another falsly for by this means his good name iâ— hurt and wounded which is most precious to him and can very hardly or not at all be restored and healed again 2. If true love should cover a multitude of Sins 1 Pet. 4. 8. then how great is the Sin of those that make Sins in others where none are by false accusing 3. This Sin makes those that practise it like unto Satan whose practise is fasly to accuse the Brethren Revel 12. Observ 2 Observ 2. Further in these Pharisees we may observe That it is one property of Hypocrites to be very sharp or rigorous in censuring others for small or no faults and yet to bear with greater and grosser sins in themselves Matth. 7. 2. They can quickly see and speak of a More in their Brother's eyes but will not see the Beam in their own The Hypocriticall Pharisees as we see here were very rigorous in condemning Christ's Disciples for a small matter viz. The plucking of a few ears of Corn on the Sabbath-Day which if it had bin a fault as they falsly supposed it to be yet it could not be any great fault But they did bear with themselves in many great and grosse sins wherein they lived as Hypocrisie Pride Vain-glory Covetousness Customary-swearing c. These sins they lived in and yet would they not see them or condemn them in themselves So Matth. 15. 2. Mark 7. 5. they condemned the Disciples of Christ at another time for not washing of their hands before they did eat and yet at the same time themselves were guilty of far greater faults which they allowed in themselves as our Saviour sheweth against them They could see and censure small faults yea such as were no faults in others but could not see greater in themselves And this is the property of all Hypocrites Vse Vse Take heed of this rigorous and uncharitable censuring of others for small faults in the mean time passing by our own greater sins on the contrary let us in love cover lesser faults and infirmities of others and be most severe and sharp toward our selves in censuring our own sins and offences If thou wilt needs be judging judge thy self and thy own sins first that thou mayest not be judged of the Lord. Matth. 7. 5. Hypocrite first cast out the Beam out of thine own eye c. Remember that it is the note of an Hypocrite to be rigorous in condemning others for small or no faults and to be favourable to his own greater sins as on the contrary it is an argument of sincerity to be favourable in judging of others offences and most severe and unpartiall to our own Mark 2. 25 26. And he said unto them Have ye never read what David did when he had need and was an Aug. 1. 1619. hungred he and they that were with him How he went into the House of God in the dayes of Abiathar the High Priest and did eat the Shew-bread which is not lawfull to eat but for the Priests and gave also to them which were with him VVEE have before heard of the Cavil and Exception of the malicious Pharisees against the Fact of Christ's Disciples in plucking ears of Corn
much of our Saviour Christ's manner of alledging the example of David in this place Now to speak of the example it self as it is set down And first of the occasion of Davids going into the house of God and of his eating of the Shewbread viz. the hunger with which himself and his Companions were at that time afflicted Observ 1 Observ 1. In that David was now Persecuted by Saul and being in danger of his life was forced to fly from place to place and not onely so but at the same time is also afflicted with bodily necessity and hunger both he and his Servants that were with him Hence learn that God doth sometimes try and afflict his own Children not with one onely but with divers troubles at once 1 Pet. 1. 6. Now ye are in heavinesse through manifold Afflictions So Jam. 1. 2. See this in the example of Job who at the same time was Afflicted in his Body Goods Wife Children Friends yea and in his Conscience too which was more grievous then all the rest This also we may see in Paul's example 2 Cor. 7. 5. He had troubles on every side fightings without and fears within Reasons why God thus dealeth with his Children 1. For his own Glory to manifest his great power and mercy both in strengthening his Children to the Patient bearing of so many tryalls at once and also in giving an issue and deliverance to them out of all in due time 2. For the good of his Children and that chiefly in two respects 1. That it may be a means throughly to humble them for their sins therefore when one trouble will not do it he layeth many at once upon them 2. For the more thorough-tryal and clearer manifestation of his Graces in them especially their Faith and Patience Use Use Comfort for such as truly fear God though God bring them into great straits and into many troubles inward and outward at the same time yet they are not to faint or be discouraged under them but to remember that it is the Lords usual dealing with his Children thus to try them many wayes at once and that this is no sign of his anger or hatred but that they may for all this be dearly beloved of him Besides that he doth all this for his own Glory and for their greater good Observ 2 Observ 2. Further in that David and his Servants through extremity of Hunger were forced to break the Ceremoniall Law in eating the Shewbread we may see and observe that bodily hunger is a grievous Affliction very hard to bear This the Devill knew well and therefore he came to our Saviour Christ being hungry to tempt him to turn stones into Bread in way of distrust of his Fathers providence Lament 4. 9. They that be slain with the Sword are better then they that be slain with Hunger for these pine away stricken through for want of the fruits of the field The extremity of the pain of hunger hath caused some cruelly and unnaturally to eat the flesh of their own Children as in the siege of Samaria 2 Kings 6. 28. And Josephus de bello Jud. lib. 6. cap. 16. reporteth That at the siege of Jerusalem by the Romans the Famine was so great that through extremity of hunger some were forced to feed upon the dung of Beasts Use 1 Use 1. This teacheth us to acknowledge Gods great Mercy and goodness unto us in giving and continuing unto us plenty of Food notwithstanding that our sins deserve that he should punish us rather with extream Famine and Hunger The harder this Affliction is to bear the greater is Gods Mercy to us Use 2 Use 2. This also should forcibly move us to shew compassion towards such as suffer bodily hunger seeing it is so grievous a thing to be born Esay 58. 7. Is not this the Fast that I have chosen To deal thy bread to the Hungry yea further Rom. 12. 20. If thine Enemy Hunger feed him c. So much of the occasion of David's Fact Now to speak of the Fact it self namely his going into the House of God and eating the Shewbread c. Though this were contrary to the Ceremoniall Law yet it was lawfull for David to do it in this case of extream necessity and he did it as a work of Mercy to himself and to his Servants and therefore our Saviour Christ alloweth this practise of David neither is it any where condemned in Scripture Observ Observ Hence then we may learn that in the case of necessity we ought to prefer works of Charity and Mercy before the outward observance of Religious Rites and Ceremonies about the Worship of God When the case stands so that either we must omit some work of Mercy which is of present necessity to be performed or else that we must omit some outward Ceremony or Duty of Gods Worship In this Case we are rather to omit the outward Ceremony or Duty for the time then to omit such a work of mercy being necessary for the present Hos 6. 6. I desired Mercy and not Sacrifice c. It is a Rule in Divinity that Charity and necessity do dispense with the Ceremonial Law Upon this gound David did eat the Shewbread in his necessity and hunger contrary to the Ceremoniall Law Upon this ground Christ's Disciples plucked ears of Corn on the Sabbath to satisfy their hunger Upon this ground also it was that our Saviour Christ sometimes cured such as were diseased in body on the Sabbath day as Mark 3. He healed him that had the withered hand And Luke 13. 16. her that was bowed by Satan in her body 18 years together So also upon the same ground it is lawfull in these times to do works of Charity and Mercy on the Sabbath day especially such as are of present necessity as to eat and drink for the satisfying of Hunger and Thirst to Cure or Heal the sick to fly from the Enemy for the safety of a mans Life in time of War or Persecution And therefore it was the ignorance and Superstition of those Jews 1 Maccab. 2. chap. that they would not resist their Enemies upon the Sabbath but suffred themselves to be slain by them Mark 2. 27 28. And he said unto them the Sabbath was made for man c. Aug. 15. 1619. OUr Saviour having in the two former Verses proved it lawfull for his Disciples to pluck ears of Corn on the Sabbath by the example of David who in case of necessity being Hungry did eat of the Shew-bread and gave to them that were with him contrary to the Ceremonial Law Now in these two last Verses of the Chapter he proveth the same thing by a twofold reason The first drawn from the end of the first Institution of the Sabbath ver 27. The Sabbath was made for Man c. The second from the Authority of Christ the Instituter of the Sabbath ver ult Wherefore the Son Man is Lord c. The Sabbath was made
yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
but God can be truly and properly said to be Lord of the Sabbath Use 2 Use 2. See by this that the keeping of the Sabbath is the Ordinance of Christ himself standing in force by his Divine Authority and not by vertue of humane Laws onely therefore it is not a matter Arbitrary or indifferent to keep the Sabbath Holy but it is a matter of absolute necessity which is laid upon us of Christ himself who is Lord of the Sabbath He did first Institute it and it is by his power and Authority that the first Institution of the Sabbath is established and continued in the Church at this day It was also by his Authority that the day which the Jews kept before Christs Resurrection was changed into that which we now keep and that the first manner of Resting which the Jews used being Typicall is now abrogated by all which it is plain that the keeping of the Sabbath as it is now in use with us is the Ordinance of Christ and stands in force by his Authority and therefore we are to make Conscience of keeping this day chiefly in respect of Christs Ordinance and not onely because mans Law enjoyns the keeping of it Rom. 14. 6. He that observeth the day observeth it to the Lord So must we observe the Sabbath day to the Lord Jesus Christ who is Lord of the Sabbath and whose Ordinance it is that we should keep it Holy Look at this Ordinance of Christ and think seriously and often on it that it may move us to a Conscionable keeping of the day We can never keep it as we ought till we keep it of Conscience towards Christ the Lord of the Sabbath Vse 3 Use 3. See how great is the sin of those that contemn or profane the Sabbath This is to contemn Christ and to set light by his Authority and to profane his holy Ordinance Let all Sabbath-breakers think of this In breaking the Sabbath they sin against Christ the Lord of the Sabbath they contemn and vilify his Authority though there were no Law of Man to forbid the breach of the Sabbath yet the Law of Christ forbids it and he is such a Law-giver as is able to save and to destroy Jam. 4. Take heed then how thou profane the Sabbath though no man should be offended at thee for it yet Christ the Lord of the Sabbath will be offended at thee and that is more then if all men in the World should be offended Remember then that every breach of the Sabbath is an offence and Dishonour to Christ the Lord of the Sabbath as it is in other Ordinances of Christ as the Word or Sacraments c. the contempt of these is the contempt of Christ the Lord of them so it is in the Sabbath Vse 4 Vse 4. Seeing Christ is Lord of the Sabbath let us consecrate and give up this day wholly to his honour and glory Isa 58. 13. spending it in holy exercises tending to his glory as in hearing his Word Prayer c. It is his peculiar day which he hath appropriated to himself therefore yield it unto him wholly and entirely as his due Though he be Lord of all times and dayes yet in special of the Sabbath therefore give unto him that which is his of right do not robb him of any parts of his time c. He hath given and allowed to us six dayes whereon to do our own works how much more should we cheerfully yield unto him one in seven Use 5 Vse 5. Christ being absolute Lord of the Sabbath hence it follows that none but he can dispense with the breach of it therefore neither Man nor Angel hath power to dispense with the breach of the Sabbath or to give leave to any to break it The greatest Kings or Monarchs cannot dispense with the Ordinance of Christ much lesse have Masters and Parents being private persons any Authority to give leave to their Servants or Children to profane the Sabbath day Christ alone is Lord of the Sabbath day and therefore such as take upon them to give Liberty to others to break the Sabbath do incroach upon his Authority as Usurpers None can dispense with the Law of an Earthly King but the King himself So here c. Use 6 Use 6. Christ being Lord of the Sabbath hence it followeth that the particular day appointed at first for keeping of it being altered and changed by the Authority of Christ unto that day which we now keep it is not in the Churches power or in the power of Man to change the Day again without speciall direction from Christ and we have no ground of Scripture at all to move us to think that he will ever alter the day again but the contrary may thence be inferred Finis Secundi Capitis CHAP. III. Mark 3. 1 2 3 4. And he entred again into the Synagogue and there was a man there which had a withered Aug. 29. 1619. hand And they watched him whether he would Heal him on the Sabbath day that they might accuse Him And he saith unto the man which had the withered hand Stand forth And he saith unto them Is it lawfull to do good on the Sabbath dayes or to do evil to save life or to kill but they held their peace THis Chapter consisteth of five principall parts 1. Our Saviour Christs Miraculous Curing of one that had a Withered hand unto the sixth Verse 2. Certain Consequents which followed thereupon from the sixth Verse unto the 13th 3. Our Saviour Christs Calling and choosing of the Twelve Apostles From thence to the two and twentieth Verse 4. His Apology or defence of himself against the wicked slander of the Scribes charging him as if he cast out Devils by the help of Beelzebub from the two and twentieth to the one and thirtieth Verse 5. A Message sent unto him by his Mother and Brethren with his Answer to them that did the Message from Ver. 31. to the end of the Chapter Touching the first part which contains the Miraculous Curing of him that had the Withered hand In it we may Consider three things 1. The Circumstances of the Miracle ver 1. 2. 2. Certain Preparatives making way unto it ver 3 4. 3. The Miracle it self ver 5. The Circumstances are four 1. The place where In the Synagogue 2. The occasion of the Miracle Our Saviours entring into the Synagogue 3. The person upon whom it was wrought One that had a withered hand 4. The persons before whom and in whose presence it was wrought Namely the Scribes and Pharisees described by their malicious dealing against our Saviour in that they watched him c. v. 2. He entred again This hath relation to his former going into the Synagogues to Preach What the Synagogues of the Jews were we have heard before That which is here spoken of was some Synagogue of Galilee where our Saviour at this time was Matth. 12. 9. It is said he went into their Synagogue That
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
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
obstinate unbelieving Jews that Herod cut him off betimes to please the Jews Acts 12. 2. And the noyse of St. John's thunder we hear at this Day in reading his Writings so full of zeal and power of the Spirit How mightily doth he thunder against the Hereticks of his time which denied the God-head of Christ This appears in his Gospel and in his Epistles and in his Revelation Simon the Canaamite is called Zelotes as is likely for his zeal in Preaching Use 1 Use 1. Ministers are to labour for this Spirit of zeal and power in Preaching the Word though all cannot be Eliasses having the Spirit doubled on them neither can all be such sons of Thunder as James and John were yet every faithfull Minister must strive to be in some degree a son of Thunder Use 2 Use 2. The People are to pray for their Ministers that they may be Zealous and Powerfull in their Ministery Mark 3. 19. And Judas Iscariot c. Nov. 14. 1619. THe last day we heard three particular Observations gathered from the Evangelists rehearsall of the severall Names of the twelve Apostles Now to proceed to some other Points to be observed from this 19 Ver. where the name of Judas the Traytor is set down who is put in the last place as being the most unworthy of the Twelve and indeed not fit to be numbred among the good Apostles therefore is he set after them all both here and Matth. 10 and Luke 6. In the words we have 1. His proper name Judas 2. Another Name or Title given him for distinction-sake in that he is called Judas Iscariot from the place where he was Born or Lived as is probable 3. He is further described by a speciall note or mark of infamy whereby he is marked out from the rest as a wicked Apostate in that it is said It was he that did betray Christ unto Death But to come to the Instructions to be gathered hence Observ 1 Observ 1. In that wicked Judas the Traytor is numbred here among the twelve Apostles of Christ who were the most excellent and holy Society that ever was on Earth We may learn That there is no Visible Church nor society of Christians in the World so holy but there may be and are ordinarily some Hypocrites and wicked Men among them Joh. 6. penult Have not I chosen you twelve and one of you is a Devil He carryed himself so well in outward shew that our Saviour Christ thought fit to choose him into that holy Fraternity yea and after he was chosen he demeaned himself so well in shew that the other Apostles could not discern his wickedness and therefore when our Saviour told them that one of them should betray him every one suspected himself as much as Judas Matth. 26. 22. and yet all this while he carryed a wicked heart within him So Acts 8. 13. Simon Magus joyned himself in Profession with Philip and the Church in Samaria and yet was a Reprobate And thus it hath ever been in all Societies on Earth whether Churches or Families though never so holy yet some wicked Men and Hypocrites have lurked in them some false Brethren have crept into them In Noah's Family there was some cursed Cham in Abraham's a wicked Ismael in Isaac's a prophane Esau Matth. 13. The Visible Church is a Field in which good Wheat and Tares are sowed and grow till Harvest and like a draw-net which takes as well bad Fish as good So Matth. 3. in the Lord's Corn-floor there is Chaff and Wheat mingled till they be severed by his Fann. 2 Tim. 2. 20. In a great House there are not onely Vessels of Gold and of Silver but also of Wood and of Earth some to honour and some to dishonour So it is in the House of God c. that is in the Visible Church on Earth The like may be said of private Families of Christians which are little Churches In the best there may be and are often some Hypocrites Vse 1 Use 1. To teach us not to marvail or take offence at it when we see Hypocrites and wicked Men mingled with true Christians in the Visible Church though it be never so holy and excellent a Church yet there may be false Brethren in it as in the Church of Galatia Gal. 2. 4. So in those Churches mentioned Revel 2. 3. Chapters The Church of God on Earth is as a Sheep-fold Joh. 10. 1. Now as there may be some Sheep out of the Fold and some Wolves get into it so it is in the Church There may be some true Christians that live out of the Visible Church as among Turks Pagans and Hereticks God may call and save some extraordinarily and so on the other side there may be and are usually some yea many Hypocrites and wicked Ones within the Visible Church We are not therefore to think strange of it when we see it so in any particular Church much lesse forsake the Fellowship of it because of Hypocrites and wicked Ones that lurk in the bosome of it It is the errour and fault of the Brownists to seperate from our Church because of many profane and wicked Ones that live in it unreformed being mingled with good Christians As if the mixture of some rotten Members with the true Members of the Church did or could make it to be no Church Contrà then there should be no true Visible Church at all on Earth c. We must therefore know That there is no absolute perfection of any Church on Earth to be dreamed of onely in Heaven shall the Church be without spot or wrinckle c. In caelo omnes boni in inferno omnes mali in terra boni sunt mali Stella in Luc. 6. pag. 160. Vse 2 Use 2. This also serves for the comfort of religious Masters of Families who fear God truly themselves and are carefull in using all good means that those of their Family may fear God and yet sometimes have against their wills some profane person or persons in their Houses as stubborn and disobedient Children or wicked Servants And this they are not to think strange of nor be discouraged at it remembring that in Christ's own Family there was a Judas Onely they must look to it that they do not countenance nor willingly harbour such wicked Persons in their Families but use all good means to reclaim them and if they will not be reformed then to rid their Families of them if they be such as they can put away as profane Servants lest they bring the Curse of God upon the whole House Vide Augustin Epist 137. Vse 3 Vse 3. This must teach us not to content our selves with this that we live in the Visible Church or have outward society with good Christians and that we are Baptized and come to Church and conform to outward exercises of Religion as they do For all this one may do and yet be no better Christian then Judas He was of
Now to come unto the Instructions to be gathered from the words Observ 1 Observ 1. First we learn here that there is pardon and forgiveness with God for all sorts and kinds of the sins of men except that against the Holy Ghost of what nature or degree soever whether Original or Actual of Omission or Commission of Ignorance or against Knowledg of Infirmity or of Presumption Small or Great c. All are Pardonable by the mercy of God Psal 103. 3. He Forgiveth all thy Iniquities c. and Psal 103. ult He shall redeem Israel from all his Sins So Col. 2. 13. and Exod. 34. 6. The Lord the Lord Strong Mercifull and Gracious Forgiving Iniquity and Transgression and Sin c. that is all kind of sins Reas 1 Reas 1. Gods mercy is infinite in extent and measure far above all the sins of men whatsoever and therefore sufficient to pardon them yea in it self it is sufficient to forgive the Sinne against the Holy Ghost if it could be Repented off Rom. 5. 20. Where Sin abounded there Grace did much more abound Reas 2 Reas 2. The merit of Christ's death and suffrings is of infinite value and efficacy sufficient to satisfy for all sorts and kinds of sins yea even for the sin against the Holy Ghost 1 Joh. 1. 7. The Bloud of Jesus Christ cleanseth us from all sin 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here one Caution is to be remembred That howsoever all sins are in themselves pardonable by the mercy of God and merit of Christ yet all sins of all men are not neither shall be actually Pardoned but onely the sins of so many as Believe in Christ and Repent truly of their sins turning from them and forsaking them Act. 10. 43. Through the name of Christ so many as Believe in him shall receive Remission of Sins And Prov. 28. 13. He that Confesseth and forsaketh his sins shall have Mercy Use 1 Use 1. Hence gather that Mans destruction is from himself and not from God Hos 13. 9. O Israel thou hast destroyed thy self c. There is abundance and sufficiency of mercy in God to pardon all sins of all men and if they would repent and lay hold on this mercy being tendred in the Gospell they might be pardoned but because wicked Reprobates are not willing to Repent and forsake their sins but desire still to live and continue in them therefore they never come to have their sins pardoned unto them Use 2 Vse 2. Matter of great comfort to stay the minds of such as are tempted by Satan to think that their sins are so great that they cannot be forgiven Thus thought wicked Cain and thus many good Christians though weak are tempted by Satan to entertain the like thoughts Such must know there is no sin so great but Gods mercy is sufficient to pardon it and the bloud of Christ sufficient to purge away the guilt of it neither is it the multitude or greatness of sins simply that hinders from pardon but impenitency in sins whether many or few great or small Therefore look not onely at the greatness of thy sins with one eye as it were but look also with the other at the greatness of Gods mercy and the infinite value of Christ's merits both which are sufficient to pardon and take away the guilt of thy most hainous sins being truly Repented of Look therefore at this that there be in thee a great measure of godly sorrow and Repentance for thy great sins and labour by Faith to apply the bloud of Christ to thy Conscience for the purging of thy sins and thou needest not doubt but they shall be pardoned Whether thy sins be many or few small or great this makes nothing for thee or against thee as touching the obtaining of pardon but it is thy continuing or not continuing in thy sins impenitently that shall make against thee or for thee To the impenitent all sins are unpardonable to the Penitent all sins are pardonable though never so great and hainous Yet let none abuse this Doctrine to Presumption or boldness in sinning because Gods mercy is great and sufficient to pardon all sins even the greatest except the sin against the Holy Ghost Beware of sinning that Grace may abound beware of turning the Grace of God into wantonness for God hath said He will not be mercifull to such as sin presuming upon his mercy Deuter. 29. 20. Besides we must remember that although God have mercy enough to pardon great sins yet great sins require a great and extraordinary measure of Repentance and cannot be pardoned without it c. Use 3 Use 3. To Incourage and perswade sinners who feel the grievousness and waight of their sins yet not to fear or refrain comming to God through Christ for pardon but rather to hasten to him by true Repentance and by the Prayer of Faith remembring that all sins even the greatest except that against the Holy Ghost are pardonable by the mercy of God let the sinner therefore labour first to believe this that his sins though great are pardonable and then let him not stay here but labour further to Believe that upon his true Repentance they shall be actually pardoned and let the consideration hereof move him to repent and turn to God and to seek and sue earnestly for pardon in Christ If no hope of Pardon in vain it were to Repent but now there is hope How should it move the sinner to forsake his sins and to go to God for Mercy notwithstanding the greatness of his sins Especially seeing the Lord himself Calleth and inviteth even great Offenders to come to him offring pardon to them as Esay 1. 18. Come now and let us reason together Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. Consider also further how God hath pardoned others that have bin great Offenders upon their true and sound Repentance as Rahab David Peter Mary Magdalen Paul c. But especially Manasseh See 2 Chrow 33. How many and grievous his sins were and yet upon his sound Repentance he obtained pardon Observ 2 Observ 2. In that our Saviour setting out the riches of Gods mercy in pardoning all sorts of sins though never so great except that against the Holy Ghost doth give instance in blasphemy as one of the greatest hence gather That blasphemy against God is one of the most hainous sins and very hard to be forgiven otherwise our Saviour would not instance here in this among all other particular sins Now for clearing of this Point I will shew 1. How this sin is committed 2. The hainousness of it This Sin is committed especially Four wayes 1. By attributing to God that which is dishonourable to him and unbeseeming his Majesty As to say or think He is unjust cruell or the Authour of sin c. Revel 16. 11. Those on whom the Viall of Gods wrath
us by these thoms of covetousness nay then we shall with David esteem the Word of God above all manner of Riches Psal 119. 14. Doctr. 2 Doctr. 2. Further from these words the deceitfulness of Riches we learn the nature and property of worldly Riches that they are deceitfull they prove so oftentimes yea most usually to their owners Now these are so in sundry respects 1. In that they are inconstant and transitory seldome staying long with their owners but apt to be flitting away from them yea sometimes to forsake them suddenly therefore called uncertain riches 1 Tim. 6. 17. and Prov. 23. 5. they take them to their wings as an Eagle and flye into the Heavens Thus Job's great Wealth deceived him and Luke 12. 20. Thou fool this night c. then whose shall these be As we account him a deceitfull friend that is inconstant and uncertain in his Love and friendship so as we know not where to have him we cannot be sure of the continuance of his kindness but he is apt to withdraw it upon every small occasion So it is with worldly wealth it is an inconstant and therefore a deceitfull friend like a fugitive Servant as Chrysostome saith 2. Riches are wont to fail men when they have most need of help and comfort In the evill day at the hour of death and especially in the day of the Lords wrath at these times they leave their owners destitute of help Prov. 11. 4. They avail not in the day of wrath Ezech. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath Nay further it is said That in time of War they shall cast their Silver and Gold in the Streets We account him a very deceitfull friend who faileth us in our greatest necessity So account of Riches 3. They promise unto men that good which they do not perform they promise much good and happiness to them they promise health and long life safety in time of danger ease and contentment worldly Honour c. and yet are not able to perform these Luke 12. 19. That rich fool by reason of his wealth promised himself ease and pleasure and long life yet all his wealth could not make this promise good to him Yea further some promise themselves Gods favour because of their wealth but wealth cannot make this promise good to them for Eccles 9. 1. No man knoweth love or hatred that is the love or hatred of God by all that is before them that is by all outward temporal blessings as Wealth Honour c. for ver 2. All things come alike to all c. 4. They are helpfull to the body and outward man but hurtfull to the Soul stealing the heart from God c. Object Object Riches are the good blessings of God how then can they be said to be so deceitfull Answ Answ In themselves they are good so far as they are well used but they are occasions of deceiving many by reason of mans corruption being so apt to abuse them unto sin by loving them too much and by putting too much trust in them c. Vse 1 Use 1. Hence gather that it is dangerous to be rich in this Worlds goods unless God give special Grace to use Riches well the reason is because they are by reason of mans corruption so apt to be abused and so to prove deceitful and hurtfull to the possessors of them See then how needfull it is for all that have wealth in abundance to pray unto God for speciall grace to use them well c. Use 2 Use 2. Seeing riches are so deceitful remember the counsel of Solomon Prov. 23. 4. Travell not too much to be rich c. No cause to bestow so much time and pains as many do rising early going late to bed c. only to get worldly wealth which when they have it is so deceitfull and uncertain so unable to help them in greatest need yea so hurtful and dangerous to the Owners without Gods special grace c. Think of this all greedy worldings and consider what folly and madness it is greedily to hunt after that which is so deceitful and uncertain Prov. 23. 4. Cease from thy own wisdome that is from this carnal wisdome of the world which moves men to labour so much to be rich which wisdome is indeed meer folly and madnesse as he proveth in the words following Verse 5. Wilt thou sayes he set thine eyes upon that which is not q. d. seeing wealth is so uncertain and deceitful it is folly to set thy eyes upon it so much Contra Seek Spiritual riches c. Lay up treasure in heaven c. Use 3 Use 3. Such as have wealth in abundance to take heed they be not deceived by it they had need be very wise and watchfull over themselves in the possessing and using of riches lest they prove deceitful to them If we be to deal with one that is deceitful or uncertain in his dealings we use to be wary and circumspect in our carriage toward him so had every rich man need to deal warily with his own goods lest they cozen and deceive him Remember how deceitful earthly riches are how inconstant and uncertain apt to forsake us suddenly yea to fail us when we have most use of them as in time of danger at the hour of death c. Therefore 1 Tim. 6. 17. Trust not in uncertain riches but in the living God c. Thou mayst use them to Gods glory and the good of thy self and others but trust not in them set not thy heart upon them put not confidence in them Job protesteth he did not make the wedg of gold his confidence Job 31. 24. Will any man trust a deceiver and cozening companion So do not thou trust thy wealth which is so deceitful though it promise thee much good and happiness believe it not for it cannot perform this if it promise thee health ease pleasure believe it not if it promise thee Gods favour believe it not these are deceitful promises it is never able to perform them to thee therefore build not upon them c. So much of the â—econd sort of Thorns which choak the Word in these hearers The deceitfulness of riches Doctr. Now followeth the third sort The lusts of other things That is other inordinate and unlawful desires of earthly things whether it be of worldly pleasures and delights or of wordly honours or the like called worldly lusts Tit. 2. 12. such as the Apostle St. John mentioneth particularly 1 Epist cap. 2. verse 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. Doctr. Here we learn That all worldly lusts or inordinate affections to earthly things are a great hinderance to the profitable hearing of the Word one sort of thorns that choke it Now they hinder the fruit of the Word 3. wayes 1. They hinder men from being affected with the Word
of God worketh not alike measure of Grace in all that are good hearers of the Word but in some a greater in some a less measure of Grace 1 Cor. 12. 4. There are diversity of gifts but the same Spirit Now it is the Spirit of God that makes the Word fruitfull in all good hearers and the measure of fruit in them is proportionable to the measure of Grace wrought in them by that Spirit Reas 2 Reas 2. All good hearers have not like helps and means of profiting by the Word and of bringing forth fruit of it but some more some less Some have better helps of nature as quick capacity strong memory c. than others have some have help of Learning which others want and some have the Word more often and more profitably Preached to them than others some also have better private helps by private Instruction Reading and Conference than others have And hence it is that even among good hearers some bring forth more fruit than others according to the different means and helps which they have to make them fruitfull Reas 3 Reason 3. Even among good hearers there is a different measure of care to profit and to bring forth fruit of the Word This care and endeavour is more earnest and more constant in some then in others and hence it is that some are more fruitful than others As seed sowen in good grounds is more or less fruitfull according to the care and pains of the Husbandman in tilling them for a careful Husbandman by good tillage will raise a better crop from a meaner soyl than another shall do from a richer soyl because he useth less care and pains in tilling it Use 1 Use 1. This is for the comfort of those hearers who complain of the small measure of fruit which they find in themselves by hearing the Word and are discouraged because of the weak measure of obedience which they yield to the Word in their hearts and lives notwithstanding all their labouring and striving to yield better obedience and more fruit there is no cause for such to be discouraged if they remember this that the Word is not alike fruitfull in all that are good hearers neither doth the Spirit of God work a like measure of Grace in all There may be foundness of Grace in thee though it be in weak measure and thou ma yest be a fruitfull and good hearer though not in such measure as some other are Look more to the sincerity of thy obedience to the Word then to the measure and degree of it If there be but a willing mind and an unfeined heart truly desirous and carefull to obey God in all his Word it is accepted of him though there be many failings and much weakness in the measure of Obedience Though thou canst not attain to a hundred fold or sixty fold yet it is well if thou yield thirty Though thou be not the best ground it is well that thou art good ground Praise God for it and know that he rejects thee not for the small measure of thy fruit if it be good and sound fruit As the Husband-man doth not reject the ground that yields but thirty fold or less but takes even the least crop of good Corn in good part and is glad of it so the Lord takes in good part even our small fruit of Obedience if it be sound and sincere See Joh. 15. 2. Use 2 Use 2. To teach those that have greater measure of Graces then others and are able to yield a greater measure of the fruit of obedience to the Word yet not to despise such as have a smaller measure of Grace seeing God accepteth even those that bring forth but thirty fold and not those onely that bring sixty or a hundred fold Consider also that if thou be more fruitfull then some others this is not from thy self but from God What hast thou which thou hast not received Therefore despise not such as have meaner gifts but labour to cherish the smallest measure of sound Grace in any Quench not the smoaking Flax c. Vse 3 Vse 3. Seeing there are degrees of fruitfulness in good hearers let us not content our selves with this that we are fruitfull but labour more and more to grow in fruitfulness that is in obedience to the Word If we have brought forth thirty fold labour to bring forth sixty If sixty then labour to bring forth an hundred fold Though all cannot attain to the greatest measure of fruitfulness yet all must aim at it and strive after it not resting in that measure of Grace and of obedience which they have already attained to but labouring to grow therein especially such as have most helps and plentifull means of growing they must look that the measure of their obedience be answerable to the means they have for to whom God hath given much of him much shall be required Luke 12. 48. Now the more to stir us up to labour to grow in fruitfulness consider what our Saviour saith Joh. 15. 8. Herein is my Father glorified that ye bear much fruit so shall ye be my Disciples where he useth a twofold reason to move them to Labour not onely to be fruitfull but to bear much fruit 1. Because by this means they should bring more glory to God 2. By this means they should approve themselves to be his true Disciples that is good Schollers in his School not standing at a stay but proceeding forward to more and more fruitfullness Thus we have heard the Description both of the good and bad hearers of the Word in this Parable Let it be our care to be found in the number of the good who are truly fruitfull in obedience to the Word that so we bringing forth true fruit of the Word in this life may after this life reap the everlasting fruit of all our hearing of the Word and of our obedience to it in Gods heavenly Kingdome Mark 4. 21 22 23. And he said unto them Is a Candle brought to be put under a Bushell or under a Bed Jun. 18. 1621. and not to be set on a Candlestick For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad If any man have ears to hear let him hear HItherto we have heard of the first Parable uttered by our Saviour Christ in this Chapter Namely the Parable of the Sower in which is shewed the different effects of the Word Preached in sundry sorts of Hearers and that it is not truly fruitfull in all but onely in some and those the smallest number Now followeth a second Parable briefly laid down in these Verses where we have these particulars laid down 1. The Parable it self ver 21. 2. A reason to confirm the Doctrine taught in that Parable ver 22. 3. The conclusion or winding up of the Parable ver 23. Touching the Parable it self Is a Candle brought c This short Parabolicall sentence
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
such grievous trouble in Asia and to be so pressed out of measure and above strength that he even despaired of life and received in himself the sentence of death c. 2 Cor. 1. 8. And as this is true of outward distress so also of inward distress of conscience by reason of sin In this the Lord sometimes seemeth to forget his Children suffering them to be almost swallowed up of despair c. as David Hezekiah c. Reasons why the Lord thus dealeth with his faithfull servants 1. That by this means he may make through tryall and proof of their faith whether they will in the greatest and most imminentest dangers put their trust in him and depend on him for deliverance without using unlawful means c. 2. That he may the more clearly manifest his power and mercy in their wonderful deliverance out of so great dangers 3. That he may give them cause of so much the greater thankfulness for such deliverances Use Use This must teach the faithful not to be dismayed or to cast away their confidence in God in the greatest troubles and distresses bodily or spiritual no not in midst of present and imminent dangers ready to fall on them but even at such times to look unto God with the eyes of faith as Jehosaphat did 2 Chron. 20. 12. and to wait on him for deliverance trusting assuredly in his power and mercy for the same And to this end they must remember this That the Lord many times thus seemeth to forget his servants in their troubles and his providence seems to be asleep in their greatest distresses suffering the danger almost to seize on them before he deliver them and yet at length he delivers them Know therefore and remember this for our comfort to stay our minds and sustain our hearts from fainting and despairing in the greatest distresses that though the Lord seem in such cases to forget and not to regard us in the midst of our greatest storms of troubles which we are in yet the truth is he doth not forget us he is not asleep Psal 121. 4. He that keepeth Israel shall neither slumber nor sleep but he continually waketh and watcheth over his faithfull ones by his speciall providence taking speciall notice of them and of all their troubles and dangers and he will at length shew that he is awake and mindfull of them by his powerful and merciful deliverance of them In the mean time therefore though the trouble and danger in which thou art be never so great and though the Lord seem to have forgotten thee in it yet think not strange nor be dismayed at it but remember That this is the Lords usual dealing with his faithfull servants thus to bring them into extremity of troubles before he deliver them therefore whatsoever the distress be in which thou art though never so great yet do not conclude that God hath forgotten thee neither cast away thy confidence in him but trust in him still and wait on him for deliverance and thou shalt find that in due time he will help and deliver thee In the mean time while he defers his help do thou rest and rely upon his Word and promise by which he hath promised not utterly to fail or forsake his children in their troubles but to help and deliver them in due time Build upon this promise and trust God upon his bare Word without a pawn as Luther speaketh in thy greatest extremity of trouble or danger and he will in time give an issue and make a way for thee to come out of it He is able to do above all that thou canst ask or think It followeth And they awake him c. Here is laid down the last occasion of the miracle which went immediately before the working of it namely the great fear with which the Disciples were taken when the storm arose and Christ was asleep Which fear they discover 1. By their awaking of our Saviour 2. By their words used to him being awaked in that they call out to him in this manner Master carest thou not c. which shews That they were afraid of drowning yet in the midst of this fear they do also discover some measure of faith in Christ and in his protection of them in that they do thus seek unto him by prayer for help for so much also the words do imply And St. Matthew saith plainly that they prayed to Christ to save them So then here is some thing discommendable in them and something that is commendable and to be imitated of us That which is discommendable is 1. Their immoderate fear of the danger in which they were 2. Their doubting and distrustfulness of our Saviour Christs care over them to protect them in this danger and to deliver them which distrust they do discover by their manner of speaking when they thus expostulate with him Dost thou not care that we perish implying that they were in some doubt and distrust of his care over them in this danger That which is commendable in them is their sâ—eking unto Christ in this distress by prayer for his help First to speak of those things which are discommendable in them Observ 1 Observ 1. In that these Disciples of Christ shew such infirmities here as immoderate fear in time of danger and weakness of faith and some distrust of Christs help and care of them We learn That good Christians though they have excellent graces in them yet they are not free from infirmities and sinfull corruptions but are in some measure tainted with them See this Point handled before on Chap. 3. Verse 31. Observ 1 Observ 2. Among other infirmities which good Christians are subject unto this is one That they are apt to be troubled with immoderate fear in times of great distress and danger So the Disciples here So also at other times as Mark 14. 50. when they saw Christ taken and themselves to be in great danger they all fled from him for fear See this also in Peter who being in the High-Priests Hall and being there brought into question whether he were Christs Disciple and perceiving his life to be in danger if he should confess it was so taken with fear that he denyed and forsware Christ The like we see in him at another time Matth. 14. 30. when our Saviour bade him come to him upon the water he began at first to walk upon the water boldly and confidently but when he saw the wind boysterous he was afraid and beginning to sink cryed out Lord save me The Reason of this immoderate fear in good Christians in times of danger is 1. Weakness of faith in them yea even in the best Christians But more of this upon Vers 40. 2. The guilt of some sin or sins lying on their conscience not throughly repented of This causeth excessive fears in time of danger As a good conscience maketh a Christian bold and couragious so a guilty conscience maketh one timorous and fearfull in dangers
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
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
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
needs be the cause of all cowardly fearfulness in times of distress Vse 1 Use 1. See the reason why the wicked and unbelievers are so cowardly and timorous in times of trouble and danger befalling them as we see in Cain Gen. 4. 14. and in Belshazzar Dan. 5. 6. Yea sometimes when there is no danger they are fearful Prov. 28. 1. The wicked fleeth when none pursueth And Levit. 26. 36. The sound of a shaken leaf chaseth them c. The reason of this their timorousness is their want of faith They have no assurance of Gods mercy to them in Christ nor of his special protection in times of danger therefore are their hearts thus overcome of fear and terrour They are sometime at their wits end This shall make the hearts of the wicked to fail them for fear at the day of Judgment because they shall want faith c. Vse 2 Vse 2. See also the cause of much timorousness even in good Christians in times of trouble The weakness of their saith is the cause of it as it was here in Christs Disciples And we are not to marvail that the best Christians are subject to this infirmity of timorousness more or less seeing there is some weakness and imperfection of faith in the best Vse 3 Use 3. Hence gather That excessive fearfulness in time of danger is a sin because it is a fruit of infidelity But of this before Use 4 Use 4. This sheweth us further what to do that we may be kept from this immoderate fear and timorousness Labour for true faith and for a further growth of it in us Such as never had faith must use all good means to attain some measure of it And such as have it in some measure already must labour for a further increase of it The more faith the less fear as on the contrary the less faith the more fear Pray unto God to give thee faith and to increase it in thee This will expell fear out of thy heart and make thee couragious in times of greatest distress and danger as Job 13. 15. Though he slay me yet I will trust in him And Paul Rom. 8. 38. I am perswaded that neither death nor life c. shall separate c. So Hebr. 11. 34. it is said of Gedeon Barack Sampson c. that by faith they stopped the mouths of Lyons quenched violence of fire c. out of weakness were made strong waxed valiant in fight c. So the Martyrs were couragious at the Stake and in the fire because they had special strength of faith given them Especially let such labour for faith who are called to go through great dangers as Souldiers Mariners Women that bear Children c. 1 Tim. 2. ult Verse 41. And they feared exceedingly c. The Evangelist layeth down a second consequent of this Miracle namely the effect which it wrought in the Disciples and others Which effect is twofold 1. Inward They feared exceedingly 2. Outward In that they do by their words one to another acknowledg the power of Christ and profess their admiration of it They feared c. This is to be understood not onely of the Disciples of Christ but of others also of the people who were present in other ships and saw the Miracle as may be gathered from Matth. 8. 27. where it is said The men marvailed c. Now if none but the Disciples had wondred and feared it is likely the Evangelist would not have spoken so generally saying The men marvailed but rather The Disciples marvailed Quest Quest Why did they so exceedingly fear seeing the storm being now laid the danger was past Answ Answ The Evangelist doth not here speak of their fearing of the danger in which they had been and from which they were now escaped but of that fear and reverence of the Power and Majesty of Christ with which they were stricken and moved in heart at the sight of this great Miracle And this fear was the greater in the Disciples because they now saw and considered their own weakness and infidelity for which Christ had reproved them Thus then the consideration of Christ's wonderfull power and their own weakness moved them thus exceedingly to fear and reverence the Divine Majesty of Christ And this was a good kind of fear in them whereby they so feared the power and Majesty of Christ that they were carefull not to offend him as they had done before by their timorousness and infidelity Observ Observ Hence gather That we ought to be affected in heart with great fear and reverence of the Majesty of God when we see or take notice of his great and powerful works the consideration of his wonderfull works should move us greatly to fear him Thus the Disciples and others at this time by seeing this great Miracle of Christ were moved to fear him exceedingly So Peter and others Luke 5. 8. So the Centution and they that were with him at the time of Christ's death when they saw the Earth-quake and other great Miracles wrought they feared greatly c. Matth. 27. 54. So should we be moved greatly to fear and reverence the Majesty of God when we consider his mighty works Jerem. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Hab. 3. 16. when the Prophet heard of the great Judgments of God threatned his belly trembled c. Now this fear must not be servile but a fiâ—iall fear joyned with love of God which must make us afraid and loth to offend him Psal 4. 4. Vse Vse This condemneth the blockish security of many who when they see or hear of Gods great and miraculous works of Justice or mercy shewed upon themselves or others yet are little or nothing at all moved in heart to fear and reverence the power and Majesty of God This argueth great and fearfull hardness of heart Such are worse then Nebuchadnezzar Dan. 3. 24. and Felix Act. 24. 25. This want of fear and reverence of Gods great works is an effect and sign of Atheism in such And said one to another Who is this c. By these words the Disciples and the rest do profess their admiration of the Divine power of Christ and withall do imply a confession and acknowledgment that he was more than a meer man even the Son of God himself Quest Quest Did not the Disciples know and believe before that Christ was the Son of God Answ Answ Yes they knew it in part by his former Miracles but their knowledg and faith in this Point was further confirmed by this Miracle Observ 1 1. Observ In that the Disciples and others with them are not only affected with fear and reverence at the sight of this Miracle but do also take occasion to acknowledg and magnifie the Divine power of Christ who was able to command the Wind and Sea hence we learn That we should not onely be
grow into dislike and hatred of him and his doctrine because he gave the Devils leave to enter into the Swine And even so we see it came to pass for when they saw their Swine drowned they grew into such dislike of our Saviour that they would have him depart out of their Coasts as we shall see afterward Observ Observ In that the Devils could not enter into the Herd of Swine without asking leave of Christ we learn That though the Devill have great power to do hurt to men and other creatures yet it is no absolute but a limited power he is potestas sub potestate a power under another power that is under the power of God by whom he is so limited and restrained that he can do nothing without leave and permission from him Thus we see that he could not touch or hurt Job in his body or goods further than the Lord gave him leave Job 1. 2. Chapters As the Lord hath set bounds and doors for the Sea to keep it in that it overflowes not the Earth Job 38. 10. so also he hath set the Devil his bounds which he cannot pass See Revel 20. 1. Use 1 Use 1. This is for the great comfort of the faithful against the power and malice of Satan Though he have power to tempt them unto sin and that sometimes with great violence and force and though he may have power also to afflict them outwardly in their bodies or goods as he did Job and to stir up great troubles against them yet his power is not absolute but limited by the Power of God and of Christ Jesus so as he cannot do what he list against the faithful but so much only as the Lord suffers him to do If he could not without leave from Christ enter into the Swine much less can he do any thing against the bodies or souls of Gods Children without leave from God And it is certain the Lord will never suffer him to hurt them simply that is to say to hinder their salvation He may give him leave to afflict their bodies and to stirr up great outward troubles against them to try and exercise them and he may also give leave to him inwardly to assault their minds and hearts with forcible and grievous temptations but he will never suffer him to tempt or try them above their strength but will give an issue that they may at length escape from it neither will he ever suffer the gates of Hell that is the power of the Devil to prevail against their salvation Though he desire to winnow the Saints yet c. Luke 22. Use 2 Use 2. Seeing the Devil can do nothing without Gods permission let us daily pray unto the Lord to restrain his power that he may not do us that hurt in our bodies or souls or otherwise as he desireth especially that he may not prevail against us by his sinfull temptations We are taught in the Lords Prayer to pray That the Lord will not lead us into temptation c. that is that he will not give us over to the power of Satan to be overcome of him when he tempteth us but that he will restrain his power and not suffer him to tempt us above our strength So much of the twofold Request of the Devils unto our Saviour Now followeth his yielding to the latter of the Requests in the beginning of the 13 Verse Incontinently he gave them leave to enter into the Swine Quest Quest Wherefore did he permit them to have their will in entring into the Swine and in drowning them in the Sea Answ Answ Not to satisfie their wicked desire or to give them any contentment but rather for these Reasons 1. To shew his power over them and that they could not do this without his permission 2. That by this means it might plainly appear how great a number of Devils was in the party possessed in that being cast out they entred into so great a number of Swine being about 2000 and carried them all headlong into the Sea and consequently that this miracle of casting out such a multitude of Devils might appear to be the greater 3. That by this means the fame of the miracle might spread the further 4. To try the affection of the Gadarens towards him whether they would prefer their Swine before him and to lay open their profaneness and covetousness in that they would rather part with Christ then with their Swine 5. Lastly That he might justly punish such a profane people for their profaneness and wickedness by suffering the Devils to destroy their Swine Observ Observ Here then we learn That the Lord sometimes for just causes doth suffer the Devill to have his will in doing such hurt as he desireth He suffered him here to destroy the Gadarens Swine He suffered him to afflict Job in his body goods and Children most grievously He suffered him to possess the bodies of many in our Saviour's time He suffered him to bow the body of a believing woman for 18. years together Luke 13. 16. So also the Lord suffers him often to hurt men not only in their bodies or goods but also in their souls and consciences by his wicked suggestions and temptations drawing them to sin as we see in the examples not only of Judas and of Ananias and Sapphira but of David himself 1 Chron. 21. 1. Quest Quest What are the causes for which God doth thus suffer the Devil to have his will in doing so much hurt Answ Answ The causes are two especially 1. To shew his Wrath and Justice against the wicked punishing them justly for their sins by this means and using the Devil as an instrument to execute vengeance on them This might be one reason why many were possessed in our Saviour's time 2. He doth this for the good of his Children partly chastising them by this means for their sins and so humbling them and causing them to renew their repentance partly exercising and trying their faith patience and other graces which are in them and so causing these graces to shine forth the more clearly in them as we see in the example of Job Use When Satan is permitted of God to hurt or afflict our selves or others any way we must not look only at him who is the instrument but chiefly at the providence of God by whose permission Satan hath such power to do hurt and in this case we must acknowledg and magnifie either the just Judgment of God on the wicked or else his goodness and mercy to his Children in turning all the malice and power of Satan to their good and to the furtherance of their salvation Thus did Job Chap. 1. When his Goods and Children were taken away by the Devil's means he said The Lord had taken them c. Mark 5. 13 14. Then the unclean spirit went out c. Octob. 8. 1620. HItheirto of the Circumstances of the Miracle and of certain Antecedents which went immediately before it
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
Christ for then it would have moved them to have made better use of this Miracle than they did They that saw it told them what was done c. That is they that were present at the time of working the Miracle related it unto the rest that were not then present Then they began to pray him to depart c. St. Luke sayes The whole multitude of the Country besought him to depart Quest Quest Why did they desire his departure Answ Answ St. Luke giveth the Reason Chap. 8. 37. Because they were taken with a great fear Quest Quest What was it which they feared Answ Answ 1. It is likely they feared the Power and Majesty of Christ which shined forth in this great Miracle 2. They feared also the loss of more of their Swine or other Cattel of theirs if our Saviour should have continued in the Country longer and have cast our more Devils there And herein appeared the gross covetousness and profaneness of these Gadarenes preferring their Swine and other Cattel before the company and presence of Christ who came to do good among them yea to offer to them the means of salvation by preaching to them and by confirming his Doctrine with this Miracle yet had they rather part with Christ than lose their Swine or other Cattel Quest Quest Why did they pray or intreat him to be gone and not rather persecute and drive him out of their Coasts seeing they were much offended at him for the loss of their Swine Answ Answ They were so terrified with the Power and Majesty of Christ which he manifested by this Miracle that they durst not deal roughly or violently with him but rather by intreaty So much of the meaning of these Verses Now here again in the practice of these Gadarens some things are commendable and some again discommendable Things commendable are 1. That they came out to see what was done and came to Christ to take notice of this great Miracle 2. That they were moved with fear at the sight of it 3. They relate it one to another Verse 16. Things discommendable are 1. That though they came and saw what was done and that the man was dispossessed and perfectly cured yet they do not thereupon acknowledg Christ's Power or believe in him or make any other good use of the Miracle as they should 2. That they were so far from believing in Christ and from imbracing his Doctrine or profiting by his Miracle that they desire to be rid of his company praying him to depart c. Now touching the Instructions to be gathered from these Verses some of them have been before spoken of upon the beginning of the 14. Verse which I will here omit and onely insist upon two or three Points not touched before Observ 1 Observ 1. In that these Gadarens came forth and came to Christ to see what Miracle he had wrought this was well done and we are herein to imitate them in shewing our desire and forwardness to take special notice of the great and miraculous works of God else we are worse than the Gadarens Not that we should desire to see Miracles wrought for novelties sake or for other sinister respects as these Gadarens did but that when the Lord doth bring to pass great and miraculous works we should take speciall notice of them yea we should desire to be eye-witnesses of them if it may be If the Lord at any time shew extraordinary works of Power Justice or Mercy upon our selves or others it is good for us if we may and if occasion be offered â—o be eye-witnesses of them or at least to take speciall notice of them otherwise by the report of others This will be a speciall means to stirr us up to be affected with due fear and reverence of such extraordinary works of God and to cause us also to make a right use of them Use Use This reproveth such a â—â—ightly pass over the great works of God little regarding to see hear or take any notice of them though good â—ccasion be offered them These come behind the Gadarens who were forward to come and see the great Miracle which Christ had wrought Observ 2 Observ 2. Though the Gadarens came and saw how great a work Christ had wrought upon the party possessed yet they made no good use thereof they were not moved by it to believe in Christ c. Hence observe this That wicked and profane persons may see and be eye-witnesses of the great and extraordinary works of God and yet be never the better nor make any good use of such works but remain still as wicked as before This we see in I haraoh Nebuchadnezzar and in the Scribe and Pharisees and here in the Gadarens So also in many of those which saw the Miracles wrought by the Apostles and yet profited not by them at all Vse Use Rest not in the bare sight or taking notice of Gods wonderful works but above all be carefull so to lay them to heart that we may make a holy use of them to our selves and be the better for our taking notice of them Learn by them to acknowledg and magnifie Gods Wisdom Justice Power c. and to fear and yield obedience to him more and more The other Points to be observed from Verse 15. 16. have been before spoken of It followeth Verse 17. They began to pray him to depart c. Doctr. Here observe the property of all profane and covetous worldlings such as the Gadarens they prefer and esteem worldly and earthly commodities before spiritual and heavenly benefits before grace and salvation and the means of them both as the Word Sacraments c. The Gadarens prefer their Swine before Christ's company who came to offer salvation to them in the means of it if they had had grace to perceive it yet they would rather refuse and lose grace and salvation and Christ himself than lose any more of their Swine or other Cattel So Luke 14. they that were invited of the Lord unto his great Supper they made excuses and preferred their worldly commodities and businesses as Farms Oxen c. before that heavenly banquet prepared for them So Matth. 19. 22. that covetous young man which came to Christ to know what he should do to have eternal life yet being put to the tryal what he would do he preferred his worldly possessions before eternal life So Judas preferred the 30 pieces of silver before Christ himself betraying him for love of the money So Act. 16. 19. the masters of that Pythoness preferred their worldly gain before the Doctrine of salvation preached by Paul and Silas So also Demetrius Act. 19. 25. Use 1 Use 1. See then one mark of a covetous worldling such a one makes more accompt of earthly commodities then of spiritual and heavenly blessings he esteems worldly goods and commodities before spirituall graces as Knowledg Faith Repentance and before the means of these as the Word and Sacraments
c. He will rather want grace then for go his worldly commodity he will rather lose and be without the preaching of the Word than lose a good Farm Yea such a one would with the Gadarenes sooner for go Christ himself if he were on earth than their base swine or other worldly Commodities Use 2 Use 2. See how dangerous is the sin of covetousness in that it causeth such as are addicted to it to prefer earthly commodities before spirituall priviledges and blessings even before grace and salvation and before Christ himself Take heed then of having our hearts taken up with this sin of covetousness and excessive love of the World and of this Worlds goods as St. John calleth them especially such must take heed of this sin who have more abundance of the things of this life than others Psal 62. 10. If riches increase set not your heart on them On the contrary labour to have our hearts more and more set upon spiritual and heavenly things Col. 3. 2. Remedies against Covetousness see before upon Chap. 4. Verse 19. Mark 5. 18 19 20. And when he was come into the Ship c. Octob. 22. 1620. IN these three Verses the Evangelist mentioneth the last sort of Consequents which fell out after the Miracle namely that which happened in the man that had bin possessed That he requested of our Saviour that he might be with him Where we have these particulars 1. The time when he made this request to him When he was come into the ship 2. The matter of the request That he might be with our Saviour ver 18. 3. Our Saviour's Answer to his Petition forbidding him to be with him and commanding him to go home to his friends and to shew them what great things the Lord had done for him c. ver 19. 4. His obedience yielded to the command of Christ He Departed and began to publish in Decapolis c. 5. The effect which followed thereupon All men did marvell When he was come into the Ship That is When he was returned into the ship out of the Gadarens Country with a purpose to Sail back again into Galilee as we shall see ver 21. That he might be with him As his Disciple or Follower to accompany him in his travells where he went to Preach and work Miracles and he desired thus to follow Christ that he might hear his Teaching and see more of his Miracles as he had begun to do for Luke 8. 35. it is said He sate at Christ's Feat which phrase of speech implyeth that he submitted himself to Christ's Teaching and was diligent to hear him We find the same phrase used in like sense else-where Luke 10. 39. And Act. 22. 3. And this request and desire of the man that was Possessed to be with Christ argueâ—h that he had truly profited by Christ's Doctrine and by this Miracle wrought upon himself and that he was by means thereof Converted This for the meaning of the words ver 18. Observ 1 Observ 1. Here we see a just Judgment inflicted by our Saviour Christ upon the Profane and Covetous Gadarens for preferring their Swine before his company and before the pretious means of Salvation which he came to offer to them for as they desired him to depart out of their Coasts so he did indeed depart from them back again into Galilee and as they contemned the means of Salvation which he came to offer to them so by going from them thus suddenly he justly deprived them of those means of Salvation which they set so light by He would not cast Pearls to Swine Whence we learn that the Lord doth in Justice usually punish such as contemn the means of Salvation by depriving them of those means as the Ministry of the Word and Sacraments It is just with God thus to punish the unthankfullness of such This judgment our Saviour threatneth Matth. 21. 43. The Kingdome of God shall be taken from you and given to a Nation bringing forth better fruit c. Thus the Lord dealt with the Jews for their great contempt of the Ministry of the Prophets sent unto them he at length took away his Prophets and left them destitute of Prophets for many years together after their return from the Captivity in Babylongs unto the comming of John Baptist and Christ So Amos 8. 11. the Lord threatneth a Famine of his Word among the Israelites the cause whereof was their former contempt of the Word Act. 13. 46. When the Jews rejected the Doctrine of Salvation Preached to them Paul and Barnabas left them and turned themselves to Preach to the Gentiles and that by the Commandment of God Revel 2. 5. Ephesus is threatned to have their Candlestick removed that is to have the true Church taken away and the Gospel and other means of Salvation removed from them and this was for their contempt of those means in that their love to them was decayed And we see by experience at this day the just Judgment of God upon that City and divers other Cities which in the Apostles dayes had the Gospell amongst them but for their contempt thereof they have bin long since deprived thereof and so continue at this day as the City of Rome Corinth Thessalonica c. Use Use This is a warning for all such as have the means of Salvation the Ministry of the Word and Sacraments c. amongst then and offered to them to beware how they contemn or reject them lest God's just Judgment take away his Kingdome from them and bestow it on others that shall better regard and make use of such pretious means of Salvation This concerneth us in this Land and Kingdom to think upon we have had the means of Salvation for many years continued to us but great and fearfull hath bin and is the contempt of the Word and Sacraments in the greatest part of the people of this Land Justly then may we fear the removall of our Candlestick unless we speedily repent of this sin and for time to come have the means of Salvation in higher accompt and make better use thereof then the greatest part have hitherto done Yea this concerneth every particular Congregation in this Land which enjoyeth the Word Preached and the Sacraments to beware of contemning or setting light by these means of Salvation lest the Lord remove them If any people shall be so prophane and unthankfull to Christ for offering them the means of Salvation that they will with the Gadarens shew manifest contempt of Christ by contemning his Ministers for the Word which they Preach and even wishing that Christ were gone from their Coasts that is that the Faithfull Ministers of Christ were further off and that they were rid of so much Preaching If any people should I say be of this mind let them take heed and fear lest Christ Jesus the Lord do indeed depart out of their Coasts that is take away his Faithfull Pastors and remove his Word from them and
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
was appointed of God the Father Quest Quest Why doth not our Saviour bid him tell them plainly that Himself was that God who had done these things for him Answ Answ This people being yet very rude and ignorant and such as were never instructed in the Doctrine of Christ's God-head therefore our Saviour thought them not fit to have this high point of Doctrine taught them suddenly and at the first but by degrees afterwards when fitter opportunity should serve He would first have them taught easier points and afterwards this higher point of Doctrine He would first have them taught that he was a speciall Messenger and Minister sent from God and then by degrees afterwards to learn that he was the Son of God himself So much in way of clearing the sense of the words Would not suffer him c. Observ In that our Saviour would rather have him go publish the Miracle to his friends than to follow him at this time because the former of these duties was most necessary at this time hence gather That when the question is of two good duties which should be performed if they cannot both be done at the same time we must omit that which is less necessary and do that which is more necessary and weighty and which maketh most for the glory of God Luke 9. 59. when our Saviour bade one Follow him and he desired first to go bury his father here were two good duties to be done One was to follow Christ to preach the Gospel The other to go bury his Father but because the following of Christ was the most necessary and weighty therefore our Saviour bids him Let burial of the dead alone and go preach the Kingdom of God So when our Saviour called Andrew and Peter James and John to be his Disciples when he found them busie in fishing and mending nets here were two good duties needful to be done one was to follow Christ the other to follow their ordinary Calling of fishing But the former being at that time most necessary therefore they did that and omitted the other as we heard Chap. 1. So must we do in like cases when two good duties are needful to be done if both cannot be done at the same time we must do that which is most necessary at that time and omit the other For example if at that hour and time of the day which we should set apart for private prayer some other duty of our particular Calling do offer it self to be performed if it be not a work of extraordinary and present necessity to be done we ought in this case to omit it and to perform the other duty of prayer being more weighty and necessary remembring that Precept of our Saviour Matth. 6. 33. Seek first the Kingdom of God and his righteousness So upon the Sabbath when we should serve God by Religious Duties publike and private if the same day there fall out some business or work of our ordinary Calling needful to be done yet if it be not a work of present necessity but such as may well enough be let alone till the next day we are in this case rather to omit it and to perform those Religious Duties of the Sabbath which are more necessary Again if at the same time there be occasion offered to perform two several Religious duties the one publike the other private we ought in this case to perform the publike duty as most necessary omitting the private as less necessary at that time Which reproveth the practise of those who stay at home to read or pray privately when they should be present in the Church to pray and hear the Word in the publike Congregation such also who coming into the Congregation after that the publike Exercises are begun do betake themselves to private prayer alone by themselves when they should joyn with the rest in publike Duties It followeth in the words Go home to thy friends and shew them c. Observ In that our Saviour bids him acquaint his friends at home with the Miracle that so he might move and perswade them by this means to believe in Christ We learn this That as we should be careful and ready to further the spiritual good and salvation of others so especially of those that are most near and dear to us and to whom we are in speciall manner bound as those of our Families and our kindred and special acquaintance Joh. 1. 41. Andrew having found Christ brought his brother Peter to him Act. 10. 24. Cornelius waiting for Peter to come and preach in his house had called together his kinsmen and near friends to hear him Gen. 18. 19. The Lord himself commends Abraham for commanding his children and his houshold to keep the way of the Lord. Use Use To reprove such as are negligent and careless of furthering those in the way of salvation whom they ought chiefly to help forward in that way as their near friends kindred and those of their own family as their Wives Children Servants c. They are not carefull to instruct and teach them in the way and means of salvation out of the Word of God not careful to exhort and stir them up to good duties nor to admonish them in due manner for their good when they offend and do amiss but leave them to themselves to take care for their own souls But if he be worse than an Infidell that doth not take care and provide for his own and those of his family in temporal things of this life how great is the sin of those that are careless of the spiritual good and salvation of their nearest friends and of their family What then shall become of those that hinder the salvation of their friends c So much of the persons to whom he should publish the matter Now followeth the matter it self which he should shew them 1. What great things the Lord had done to him namely in delivering him from the misery in which he was before 2. That he had shewed mercy on him Observ 1 Observ 1. We should acquaint others with the great mercies and favours of God which he hath bestowed on us we should take occasion to shew to others what great things the Lord hath done for us what blessings he hath bestowed on us in our souls and bodies and what evils and miseries he hath delivered us from Thus David Psal 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul And this was commendable in that blind man whom our Saviour miraculously cured Joh. 9. that he did publish unto others the great benefits bestowed on him as appeareth Verse 11. So should we as occasion is offered make known to others the great mercies which God hath shewed us Reas 1 Reasons 1. This is a speciall means of testifying our thankfulness unto God for such mercies and blessings and to stirr up others and our selves to glorifie and praise him for the same
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
us unto God and to cause us to seek to him more earnestly and diligently then we do in Prosperity So much of the description of the person which came to Christ Now follows the manner of his comming in the reverent gesture used by him When he saw Christ he fell down at his feet This gesture he used 1. In way of Religious adoration and reverence of Christ's person Some indeed think he did it onely in way of civil reverence as unto some great Prophet of God as not knowing him as yet to be the Son of God but although he was not throughly perswaded of Christ's God-head yet no doubt but he had at least some weak perswasion that he had a Divine power to cure Diseases Miraculously else he would not have gone to him for his daughter being at point of death or rather dead already as St. Matthew relateth it Matth. 9. Therefore nothing hinders but that he might use this gesture in way of religious reverence to Christ as to such a person whom he thought to be more than a meer man See Matth. 9. 18. 2. He used this lowly gesture to express and testifie the humility of his heart and to acknowledg thereby his unweariness to receive this benefit from Christ which he sued for Observ 1 Observ 1. When we come before God to pray or to perform any other service we ought to come with all due reverence and awfull respect to his Divine Majesty Hebr. 12. 28. Let us have grace whereby we may so serve God that we may please him with reverence and fear This reverence must be both inward in the heart reverently affected with Religious awe of Gods Majesty and outwardly expressed by reverent gestures of the body when we come before God and before Christ Exod. 3. 5. Moses being in the presence of God was commande dn token of reverence to put off the shoes from his feet So Joshuah Chap. 5. ult So when we come into Gods presence in speciall manner as to pray to him to hear his Word c. our outward carriage and gestures must be reverent expressing the inward fear and reverence of our hearts towards God Eccles 5. 1. Now though the Word of God doth not tye us simply to any one kind of gesture in the religious service of God yet we are to use those gestures which are most reverent as at Prayer kneeling and standing are reverent gestures and fittest to be used when we may conveniently use them though we be not simply tyed to them only So in hearing the Word a reverent carriage of the body is to be used Luke 10. Mary sate at Christ's feet to hear him Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word Use Use This reproveth such as come unreverently into the presence of God to serve him neither having their hearts affected with any awe of Gods Majesty nor shewing any outward reverence as they ought An earthly Prince would take it as a great contempt of his Person if one of his Subjects should rush into his presence and behave himself so rudely and unreverently before him as many do when they come before God to serve him in the publike Congregation But remember what is commanded even to Kings themselves Psal 2. 11. Serve the Lord with fear c. How much more ought meaner persons to serve him with reverence and fear Observ 2 Observ 2. In that this Ruler of the Synagogue by falling down at Christ's feet expressed his humility We learn That such as would pray aright unto God must come before him with humble hearts touched with feeling of their vileness and unworthiness See this handled Chap. 1. 40. Mark 5. 23 24. And besought him greatly c. Nov. 12. 1620. WEE have spoken of the three first Antecedents which went before those two Miracles of Christ mentioned in this latter part of the Chapter namely 1. Of our Saviour's passing over by Ship to the other side into Galilee 2. Of the Concourse of the people to him Verse 21. 3. Of Jairus his coming to him and humbling himself by falling down before him Verse 22. Now follow two other Antecedents of these Miracles namely 1. The Suit or Request made by Jairus to our Saviour in behalf of his sick daughter Verse 23. 2. Our Saviour's yielding to his Request in going with him together with an accident which happened by the way in that much people followed and thronged him Verse 24. Touching the former of these namely Jairus his Suit or Petition unto Christ the Evangelist layeth down two things 1. The manner of it in that he besought Christ instantly or greatly 2. The matter of it 1. That our Saviour would come to his little daughter lying dangerously sick at point of death 2. That he would lay his hands on her that she might be healed 3. A profession of his faith whereby he was perswaded That if our Saviour would come and lay his hands on her she should live First to clear the sense of the words My little daughter Luke 8. 42. she was his only daughter and about 12 years of age she was therefore the more dear to him and he was the more tenderly affected towards her and the more desirous to have her life continued lyeth at the point of death Luke 8. 42. she lay a dying Object Object Matth. 9. 18. My Daughter is now dead Answ Answ 1. It is probable that he used both these speeches to our Saviour distinctively telling him that either his daughter lay at the point of death as Mark and Luke saith or rather that she was already dead as St. Matthew saith for seeing he left her at the point of death when he went forth from his own house he could think no other but that she was dead when he was come to Christ 2. Some think that Jairus made two requests unto our Saviour at two several times one at his first comming to him That he would heal or cure his daughter being at the point of death the other afterwards when he had heard by the Messengers which came from his house that she was dead and that this second request or suit was That our Saviour would raise up his daughter being dead Now they think that Matthew setting down the History briefly doth mention only this second Petition of Jairus omitting the former Come and lay thy hands upon her Luke 8. 41. he besought him to come into his house Now by this he discovered the weakness of his faith in that he thought it necessary for our Saviour to come to his house and to lay his hands upon his daughter to heal her as if he could not otherwise do it whereas it was easie for him by his Divine power miraculously to cure her being absent even with a word spoken And so thought the Centurion Matth. 8. 8. which shews that his faith was much stronger then the faith of this Jairus That she may be healed Id est restored
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
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ— we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ— or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond â—oyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
perfected in their weakness 2 Cor. 12. 9. 2. For the good of the parties so tryed 1. That by so great assaults their Faith being throughly tryed the soundness of it may appear and be manifested both to themselves and others 1 Pet. 1. 7. Ye are now in heaviness through manifold Afflictions that the Tryall of your Faith being more pretious then Gold may be found to your praise and honour c. So â—ob saith that he being tryed of God should come forth as the Gold 2. That such great assaults and tryalls of their Faith may be a means to humble them throughly in the sense of their own weakness and to cause them earnestly to seek unto God for strength to withstand such assaults Use 1 Use 1. Teacheth good Christians to look for such great discouragements and temptations outward and inward to assault their Faith and to try it throughly and therefore daily to prepare and arm themselveâ— to bear such assaults and to this end we must daily labour for more and more strength of Faith to resist such temptations praying unto God to strengthen our Faith and using all other good means to the same end Vse 2 Vse 2. To comfort Gods children when they feel and meet with so great tryals to assault their Faith they have no cause to be discouraged for God usually dealeth thus with his Children suffering their Faith oftentimes to be assaulted with great discouragements and temptations And this he doth for his own glory and their good to humble them and to make thorough proof and tryall of the soundness of their faith And further let such know That though the Lord suffers them to be tryed in great measure yet not above their strength but he will with the tryal make a way for them to escape that they may be able to bear it 1 Cor. 10. 13. And though Satan may winnow them yet their faith shall not fail Luke 22. The gates of Hell shall not prevail against it Matth. 16. 18. So much of the first Antecedent of the Miracle The news or report brought to Jairus touching the death of his daughter Now followeth the second which is our Saviour's comforting of him upon the hearing of this news Verse 36. As soon as Jesus heard the Word c. Be not afraid Fear not that there is no hope or possibility of the recovering and restoring of thy daughter to life again though she be dead Onely believe Rest perswaded by faith that I being the Sonne of God and so having Divine power am able to raise thy daughter even from death And by these words he implyeth That the faith of Jairus was but weak as yet Observ 1 Observ 1. In that our Saviour perceiving the faith of Jairus to be weak doth endeavour to comfort him and to help his weak faith bidding him not fear c. Hence we learn That Christ Jesus our Lord is ready and forward to help and strengthen such as are weak in faith Isai 42. 3. A bruised reed shall he not break c. that is he shall cherish and strengthen such as are weak in faith and in other graces of the Spirit Mar. 9. 23. he encourageth the father of the Child which was possessed to believe because he perceived his faith to be very weak as yet And thus he helped and strengthened the faith of the Disciples being in danger of drowning Chap. 4. and the faith of Peter Matth. 14. and Luke 22. 31. Therefore Hebr. 4. 15. it is said We have not such an High-Priest as cannot be touched with the feeling of our infirmities but was in all things tempted like as we are c. Use 1 Vse 1. Comfort for such as feel and complain of the weakness of their faith Let them know and remember That Christ Jesus is most ready to strengthen their weak faith and to help their unbelief and he will do it if they seek to him by prayer to have their faith increased and carefully use all other good means to the same end Thou therefore that feelest thy weakness of faith come to him as the Apostles did in like case praying him to increase thy faith Luke 17. with the father of that child Mark 9. Say thus unto Christ I believe Lord help thou mine unbelief Then shalt thou assuredly find and feel that he will not break the bruised reed nor quench the smoaking flax but he will by the powerfull work of his Spirit help and strengthen thy weak and feeble faith and though it be never so weak yet being true and unfeigned faith he will not suffer it to fail but that prayer which he made for Peter's faith Luke 22. shall also be effectual for thy faith to keep it from failing according to that Joh. 17. 20. Use 2 Use 2. This teacheth us also after Christ's example to be ready to help and strengthen those that are weak in faith Rom. 14. 1. Him that is weak in faith receive unto you c. that is admit him willingly into your society and use the best means to help and strengthen his weakness So Luke 22. Peter is commanded to strengthen his brethren This we must do after Christ's example Rom. 15. 7. Receive ye one another as Christ received us to the glory of God We must not therefore contemn or reject our weak brethren whose faith is but as the smoking flax but endeavour by all good means in our power to help and strengthen their faith as by praying for them as Christ did for Peter by acquainting him with the abundant mercies of God in Christ and with the comfortable promises of the Gospel c. See 1 Thess 5. 14. Comfort the feeble-minded support the weak c. Observ 2 Observ 2. From the Circumstance of time In that it is said That as soon as Christ heard the Word that was spoken that is the heavy news which came to Jairus and the words of discouragement which the Messengers used to him forthwith he endeavoured to comfort him hence Observe this That our Saviour Christ is ready to comfort the faithful in the very time of their greatest temptations when their faith is most of all assaulted and as it were shaken by the force of temptations and tryals inward and outward even then when they have most need of help and comfort Christ is ready to help and comfort them and to strengthen their weak faith when it is even ready to fail when they are ready to fall and sink under the burden of the temptation he is then ready to put under his hand and to uphold them Thus when Peter's faith was ready to fail and himself ready to sink for fear Christ upheld him and strengthened his faith Matth. 14. And so he helped the Disciples and encouraged them at the very time when they were in danger of drowning their faith being then greatly assaulted and shaken with that tryall Use Use Remember this when we feel the greatest weakness of faith and strongest temptations of Satan or
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
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
of God to the performance of any great and weighty works the Lord doth alwayes furnish them with sufficient gifts and abilities for the performance of such works Moses being called to perform that great work of delivering the Israelites out of Egypt from under the tyranny of Pharaoh the Lord furnished him with the power of working Miracles before Pharaoh that by them Pharaoh might be moved to let Israel go Exod. 4. Saul being called of God to be King of Israel the Lord gave him another heart that is furnished him with new gifts of wisdom courage and such like as were necessary for him in the Government of the Kingdom 1 Sam. 10. 9. Sampson being called to deliver Israel from the Philistims by performing works of great strength the Lord indued him with extraordinary bodily strength as we read in the Book of Judges The Prophets being called of God to the great Work and Office of Preaching his Word by denouncing Judgments against the wicked and by comforting the true Church and faithfull people of God the Lord furnished them with gifts answerable to the weightiness of that Calling See Jer. 1. 9. So also the Apostles being called to the great work of Preaching the Gospel to all Nations and of planting the first Christian Churches they were furnished of Christ with the gift of Tongues Act. 2. and with an extraordinary gift in teaching and with the power and gift of Miracles to seal their Doctrine Vse 1 Use 1. By this all such as are Called to great places and Offices in Church and Common-wealth and to performance of waighty duties in those places may examine and know whether their Calling to those places be of God or not for if it be there is no doubt but they do find themselves furnished of God with a sufficiency of gifts and Graces fit for discharge of those waighty duties which lye upon them If not let them not think they are Called of God He sends no Minister to be a Preacher in the Church but he gives him one Talent at least neither doth he send or call any to be a Magistrate or Governour in the Common-wealth but he giveth a sufficient measure of Wisdome Experience Courage fit for such a place Use 2 Vse 2. This also may comfort those that find themselves Called of God to performance of great and waighty duties in the Church or Common-wealth for as the Lord hath begun already to qualify them with sufficient gifts for discharge of those duties when they first entred upon them so they may be assured that he will also continue and increase those his gifts in them from time to time if they Conscionably use and employ them to his Glory Mark 6. 8 9 10. And commanded them that they should take nothing c. Mar. 25. 1621. IN the former Verse we heard of our Saviour's sending forth the Twelve Apostles by two and two and of his qualifying them with the gift of Miracles Now in the next place the Evangelist mentioneth the charge given them at the time of sending them which is threefold 1. Touching Preparation for their Journey that they should not make great preparation for it but onely take such things with them as were of present and greatest necessity for them ver 8 9. He commanded that they should take nothing for their Journey save a staff onely c. 2. Touching their lodging in their Journey that they should not change it during the time of their abode in any one place but into whatsoever house they first entred they should there continue till they departed out of that place ver 10. 3. Touching their carriage towards such as should refuse to give entertainment to them and their Doctrine viz. that they should testify against them by shaking off the dust of their Feet at their departure and withall our Saviour ratifieth that Testimony by denouncing the fearfull Judgment of God against such contemners of them and their Doctrine when he saith It shall be easier for Sodome and Gomorrha in the day of Judgment c. ver 11. First to speak of that part of the charge which concerneth their Preparation for the Journey He commanded that they should take nothing for their Journey That is that they should not be sollicitous or very carefull to provide or take with them many necessaries for their Journey or to furnish themselves with great store of Provision for it as of Victualls Money Apparell Weapons of defence and the like Save a staff onely That is a walking-staff to use in the Journey No Scrip That is no Bag or Satchel which the mean and poorer sort used to carry Victuals in for their Journey when they Travelled Bread Bread is put by a Synecdoche for all manner of Victualls as it is often in other places of Scripture No Money in their Purse or Brass in their Girdles as the words are in the Originall for they used then not onely Gold and Silver but Brass money also And the learned do observe that in Antient times they had Girdles made in such sort that they had purses in them in which such as travelled might carry their Money Vide Rittershush in Salvian pag. 213 214. et Henr. Stephan Thesaur Tom. 1. col 1410. But be shod with Sandalls These were a kind of Shooes in use in those times in which they used to travell as may appear Act. 12. 8. where the Angel bids Peter gird himself and bind on his Sandals and follow him Vide Bezam et Drusium in hunc locum Marci And not put on two Coats That is not provide or carry change of Garments with them to put on one after another for he doth not simply forbid them to wear two Coats or two Garments at once but to provide change of Apparell to put on in their Journey Vide Bezam in locum Therefore it is said Matth. 10. 10. Provide not two Coats c. Object Object Matth. 10. 10. Provide not Shooes nor Staves And Luke 9. 3. Take no Staves for your Journey Answ Answ Our Saviour's purpose is not simply to forbid them the use of staves in their Journey for it was ordinary then to Travell with a staff in their hands as appeareth in Jacob Gen. 32. 10. who saith he passed over Jordan with his Staff and by that Ceremony of eating the Passoever with staves in their hands like Travellers Exod. 12. Neither would he have them go bare-foot without any shooes at all as may be gathered by the express words of Mark who saith He commanded them to be shod with Sandals but his meaning is onely to forbid them to take much care and to spend time in providing and furnishing themselves with staves and shooes for their Journey but he would have them presently without delay to go forth taking with them no other shooes than such as were already upon their feet nor any other staves then such as they had already in their hands or near about them Vide Bezam in
exercise their Faith in depending on his Fatherly Providence in their wants 3. To wean their hearts from love of Earthly things and to stir up in them the greater love and desire of Spiritual and heavenly Riches Object Obâ—ect Psal 37. 25. David saith he never saw the Righteous forsaken nor their Seed begging Bread Answ Answ He doth not say he never saw them in want or in a poor estate but he never saw them forsaken of God nor their Children forced to beg bread that is he saw them not in extream want or necessity utterly destitute of all means of life but they had still a sufficiency Vse 1 Use 1. Comfort to good Christians being Called to live in a poor and mean Estate destitute of that plenty of outward blessings of this life which some others enjoy yet no cause for them to be discouraged with their wants or poverty seeing it is no new or strange thing for the best Christians to be thus tryed and exercised Besides that the Lord doth so exercise them for their good to teach them by Faith to depend on his Providence and to withdraw their hearts from love of earthly things and to raise their affections unto the things that are above Let them also know That God will not forsake them in their wants but provide for them as Christ did for his Apostles Use 2 Use 2. Prepare and arm our selves now in our plenty and prosperity for a time of want if the Lord shall call us to it as he may we know not how soon We are not priviledged from it above other good Christians If Christ himself and his Apostles were tryed with poverty and want and we profess to be their followers Let us also prepare for this kind of tryall if the Lord should please to send it us Now the only way to arm our selves to bear this tryal is to get faith in Gods providence to depend on him in midst of the greatest want Habbak 2. 4. The just shall live by his faith He shall live by it not only the spiritual life of grace but even his temporal life after a sort shall be sustained by it not only in time of plenty and prosperity but especially in time of want and necessity when outward helps and means of life do most fail him Labour then for this faith and for daily increase of it by which thou mayst be able to cast thy care upon God in time of want if he call thee to it and by which thou mayst be able to trust him without a pawn as Luther sayes that is rest upon his bare Word and Promise for provision of necessaries for thee even then when thou art destitute of outward means and maintenance for this life Now follow one or two particular Observations out of the words Observ 1 Observ 1. In that our Saviour sending forth the Apostles to preach would not have them take care or trouble themselves about providing necessaries for their journey lest this should hinder them in their Ministery and Ambassage we may hence gather That it is not fit for Ministers of the Word to be cumbred and troubled with the affairs of this life as with worldly cares or businesses 2 Tim. 2. 4. No man that warreth intangleth himself with the affairs of this life c. He speaketh there of the spiritual warfare which Ministers of the Word are called unto Reason Reason This intangling themselves with the World and worldly affairs is a means to distract their Minds and to hinder them in the serious study and meditation of the Word of God and in the duties of their Ministery unto which they should wholly consecrate themselves according to that Precept of Paul to Timothy 1 Tim. 4. 13. Give attendance to reading to exhortation to doctrine And Verse 15. Meditate upon these things give thy self wholly to them c. Ministers are to labour in the Word and Doctrine 1 Tim. 5. 17. therefore not to labour and toyl in following the world for then this labour must needs hinder the other Quest Quest May not Ministers of the Word meddle at all with matters of the World and of this life Answ Answ Yes they may use the world as well as other Christians for their present necessity in this life and they may and ought to take care to maintain themselves and such as depend on them for that speech of the Apostle is general 1 Tim. 5. 8. If any provide not for his own and specially for those of his own house he hath denyed the faith c. But a Minister is not to intangle his Mind with immoderate cares about matters of this life so as to hinder himself in the diligent reading and meditation of the Word of God and in the study of other learning and knowledg necessary for him in his Ministery neither is he so to give himself to following of the world as others do whose Profession and Trade of life is to deal in matters of the World He must not ordinarily spend his time in caring about earthly matters or in worldly businesses and dealings either for the providing of Maintenance for himself and his family or otherwise much less is he to drown himself in the world and in worldly profits or pleasures and to give himself over to these Object Object The Apostles used bodily labour about earthly matters as Paul Act. 18. 3. and other of the Apostles laboured in fishing Joh. 21. Answ Answ The case was extraordinary For 1. They had the extraordinary immediate assistance of the Spirit by which they were inabled at all times to preach without the help of learning and study and therefore their manuall labour was no hinderance to them in their Ministery It is not so with ordinary Ministers of the Church in these times 2. Paul did it to prevent scandal partly that the false Apostles might have no colour for their accusing him of covetousness and partly lest some should be hindred from imbracing the Gospel because of the charge of allowing maintenance to the Preachers of it See 2 Cor. 11. 12. 1 Cor. 9. 12. 18. Observ 2 Observ 2. In that our Saviour sent forth the Twelve without any provision for their Journey that so they might receive maintenance from those to whom they preached hence we learn That it is the Ordinance of God that Ministers of the Gospel should receive a sufficient maintenance from the people whom they are called to teach and this maintenance is due to them for their pains and labour in the Ministery 1 Cor. 9. 14. The Lord hath ordained that they which preach the Gospel should live of the Gospel And this Point the Apostle prosecuteth at large in that Chapter proving it by sundry strong Reasons So Gal. 6. 6. Let him that is instructed in the Word make him that hath instructed him partaker in all good things And the equity of this doth appear by that which we have before shewed namely That the Lord would not have
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
time to come take heed of it This true repentance for this haynous sin of contempt of the Word of God is the only means and way to prevent his heavy wrath threamed against such contemners Use 2 Use 2. See what we in this Land may justly fear and look to come upon us for the great and general contempt of the Word of God and of his faithful Ministers which is and hath been long a raigning and crying sin amongst us For this sin alone if there were no other abounding in this Land we have cause to fear and expect some more heavy and grievous Judgment of God than as yet we have self For so the Lord hath used severely to punish whole Nations and Kingdoms for the contempt of this Word as he did the Nation of the Jews for contemning the doctrine of the Prophets Therefore as the Lord spared not them so we must not look he should alwayes spare us and let us go unpunished if we repent not of this sin God is still as just as he hath been to revenge the contempt of his Word Use 3 Use 3. How much more fearful Judgment and Punishment in this life and after this life may those justly look for who are not only contemners but malitious and cruel enemies and persecuters of the Word of God and Ministers of it How heavy shall the damnation of such be If the punishment of contemners of the Word shall be more grievous and intolerable at the day of Judgment than the punishment of Sodome and Gomorrha then surely the Judgment of the open malicious enemies of the Gospell shall be much more intolerable at that day and not onely at that day but even in this life the Lord will severely punish such as we may see in the example of the Jews after Christ's comming in the flesh against whom our Saviour denounceth a most fearfull Judgment for this sin of cruelty to the Lords Prophets Matth. 23. 34. Behold I send unto you Prophets and Wisemen and Scribes and some of them ye shall kill and Crucify and some ye shall scourge in your Synagogue and Persecute them from City to City that upon you may come all the Righteous Bloud c. And ver 37. O Jerusalem Jerusalem thou that killest the Prophets c. See then how much the Pope of Rome and his adherents have to answer for who are so deep in this sin of Persecuting the Word of God and the Faithfull Preachers and Professors of it c. Use 4 Use 4. Take heed every one that we be not guilty of this contempt of God's Word in any degree or kind lest we provoke the Lord and pull down his wrath upon our heads And on the contrary let us more and more love and highly esteem his Word and 1 Thess 5. 20. Think even the feet of those beautiful who bring to us the Gospell Rom. 10. 15. Thus much in general of the Judgment here threatned against contemners of the Apostles and their Doctrine Now to speak of the amplifying of it 1. By the measure of it compared with the punishment of Sodome and Gomorrha 2. By the Circumstance of time when this punishment shall be inflicted at the Day of Judgment Doctr. 1 Doctr. 1. In that our Saviour denounceth heavier Judgment and condemnation against the Jews than against those of Sodome and Gomorrha because the Jews had more excellent means to work Faith and Repentance in them then the Sodomites and Gomorrheans Hence gather that such as have excellent and powerfull means of Grace and Salvation if they make not good use of them are lyable to more heavy condemnation than such as have not so excellent means Matth. 11. 21. Our Saviour sheweth that the damnation of Tyre and Sidon and of Sodome which had not the Doctrine and Miracles of Christ among them shall be more tolerable then the damnation of those Cities of Chorazin Bethsaida and Capernaum where Christ Preached and wrought his chief Miracles because they did not profit by those excellent means So Luke 12. 47. That Servant which knew his Lords will and yet did not according to his will shall be beaten with many stripes But he that knew it not and did commit things worthy of stripes shall be beaten with few stripes Joh. 3. 19. This is the condemnation that Light is come into the World and men loved darkness rather then Light c. that is this shall aggravate their Condemnation because they have had so excellent means of Salvation and yet made no use of them Reason of this Doctrine Luke 12. 48. Unto whomsoever much is given of him shall be much required Every ones accompts shall be according to his receipts at the Lord's hand Where the Lord giveth excellent means of Grace there he requires so much the more excellent fruits of Grace therefore if such be not answerable in fruit to the means they have their sin is the greater and so their Condemnation more heavy and grievous Use 1 Use 1. Hence then it follows that the happiness of a people or of any person doth not stand in this that they have excellent means of Grace and Salvation as the Word powerfully Preached to them the Sacraments duly administred and such other means publick and private to bring them to knowledg and to work Faith and Repentance in them though they have these excellent and pretious means yet this alone makes them not happy for they may enjoy the means and yet not profit by them nor be the better for them nor any thing the nearer unto Salvation for them nay they may be the further from it and their condemnation may be more heavy than if they had never had the means this therefore is the happiness of a people not to have the means but to have and use them aright and to profit by them unto Salvation Let none therefore rest in this that they live or have lived under excellent outward means of Salvation but look to it that they have truely profited by them and that they bring forth fruits of Knowledg Faith Repentance and newness of life c. answerable to the means they have had otherwise those means shall rise in Judgment against them and shall increase the measure of their just condemnation Use 2 Use 2. See then how dangerous it is for any to live unprofitably under good means of Grace and Salvation not making any true saving use of them this brings so much the heavier Condemnation upon all such Take heed therefore of this fearfull and dangerous sin Matth. 3. 10. Now is the Axe laid to the root of the Trees Therefore every Tree which bringeth not forth good fruit is hewen down and cast into the fire Doctr. 2 Doctr. 2. Further we learn here That there are degrees of Hellish torments appointed for the Reprobate after this life It shall be easier or more tolerable for some then for others of the Reprobate easier for Sodome and Gomorrha at the day of Judgment
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in the
unchastity c. to repent speedily of such sins and to turn unto God by a new life lest if they go on in such sins their children also become like them or worse then themselves and lest God in Justice punish them in their Children by withholding his grace from them for the Parents sins If the care of their owns souls alone move not such to repentance yet let the care of both their own and their childrens souls too move and drive them to it speedily Use 2 Use 2. Let all Parents take heed of giving evil and wicked example to their children lest they follow it and take after them in the same sins which they are given unto To this end often consider how apt children are to follow Parents sins especially such as they are most given to by Nature How soon and easily will thy child learn of thee to swear lye to speak filthily to delight in bad company Oh therefore beware of giving such example to your children Beware of infecting and poysoning their souls with the contagion of your own sins If a man have a Plague-sore running upon him will he not be careful that his children come not near him lest they take the disease and it cost them their lives And wilt thou not be much more wary and fearful of infecting thy children with the contagion of thy sins lest it cost them the life of their souls Look to it then that thou give them not the least ill example of sin seeing it is so dangerous to poyson and infect them and seeing they are so apt to suck their deadly poyson from thy evil example How canst thou reprove sin in thy child when thy self art guilty of the same or worse and art not afraid to practise it even before the face of thy child How should thy child regard thy reproof and admonition It will never be Therefore all Parents look to it that ye do not only reprove sin in your children but first reform it in your selves that so ye may reprove both by word and deed And beware of sinning in the presence of your children or so as they come to knowledg of it lest they take example by you and lest they have cause hereafter to curse the day in which they were begotten and born of you Observ 2 Observ 2. Herod is here called a King yet was he a wicked man void of all Religion and Grace a cruel murderer of John Baptist as we shall hear afterward in this Chapter and an enemy to Christ as appeareth Luke 23. 11. which may teach us That great men are not alwayes good and religious nor yet the best friends or favourites of such as are Religious 1 Cor. 1. 26. Not many mighty or noble are called c. Yea rather on the contrary great men of the world for the most part are furthest from Religion and greatest enemies to it and to the Professors of it So was Herod Pilate the High Priests Scribes and Pharisees the greatest enemies which Christ had upon earth And so Psal 2. 2. it is prophesied that the Kings and Rulers of the Earth should oppose against him Vse Use See then that it is not safe for us alwayes to follow the example of the greatest men no not of Kings and Rulers of the earth further then they do well and follow the Word of God But if they leave that we must leave their example and practise Joh. 7. 48. The Pharisees would tye the people to their own example and to the example of the Rulers but we must not be tyed to the example of such great ones further than their example is good So much of the person of Herod Now to speak of the Fame or Report which he heard of Christ He heard of him Matth. 14. 1. He heard of the fame of Jesus that is of the fame of his Doctrine and Miracles No doubt but his servants and those of his Court that were usually about him did report this unto Herod having either heard and seen Christ and his Miracles or at least heard of him by others For his name was made manifest Or Spread abroad partly by means of his own Doctrine and Miracles and partly by the Doctrine and Miracles of his Apostles which he sent forth Observ 1 Observ 1. Herod had before this time imprisoned and beheaded John Baptist as appeareth Verse 16. by his own words yet he could not by this means stop the course of the Gospel which John Preached for John being cut off and his Ministery stopped our Saviour Christ groweth more and more famous even in Herod's Court for his Preaching and Miracles and not only himself but his 12 Apostles also whom he sent forth to preach Whence we may observe this That the Ministery of the Word cannot be utterly suppressed nor the course of it altogether stopped by any power or means used against it Though the Devill and wicked men rage against it and against the Ministers of it yet can they not prevail utterly to suppress it but it will still have a course and passage and will still prevail more and more notwithstanding all opposition of Devils or men against it It may be for a time hindred but it will afterward break forth and prevail again It may be stopped in one place but it will break out in another 2 Tim. 2. 9. The Word of God is not bound The Preachers and Professors of it may be bound and imprisoned silenced or put to death but the Word it self and Ministery of it cannot be bound that is utterly silenced or suppressed but it will still be free and at liberty to run the course which God hath appointed it to run Act. 5. we read how the Apostles were imprisoned and persecuted and yet soon after it is said Act. 6. 7. The Word of God increased and the number of Disciples multiplyed in Jerusalem greatly c. So Act. 12. Though Herod killed James and imprisoned Peter yet Verse 24. it is said The Word of God grew and multiplyed Reason Reason The Lord doth accompany his Word and the Ministery of it with his own Divine Power he revealeth his own arm in it and by it which makes it powerful to prevail and to find free passage amongst men notwithstanding all opposition made against it Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord and therefore there is no wisdom or policy or practise of the Devil or wicked men that can prevail against the Word of God utterly to abolish or suppress it Use 1 Use 1. See then how vain are all attempts and practises of wicked men yea of the greatest men in the world against the Word of God and against the Preachers or Professors of it persecuting them by word or deed and raising troubles against them all these their attempts are vain and shall never prevail so far as to suppress the Ministery of the Word or to hinder the fruit of it altogether but God
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
Milk of the Word c. So Jam. 1. 2. In serious Meditation of the excellency and necessity of the Word Preached being the ordinary means to work Faith and to Regenerate and save us 3. In going to God by private Prayer intreating him to direct and assist us with his Spirit in performance of this duty 2. In the time of hearing these Rules are to be practised 1. We are to use all diligent and reverent attention of mind and body unto that which is delivered Mary sate at the feet of Christ to hear him Luke 10. 39. and Luke 4. 20. The eyes of the People were fastned on him while he was Preaching Now the better to stir us up to this reverent attention we must remember in hearing to set our selves as in Gods presence as Cornelius and his friends did Act. 10. 33. 2. We must in hearing labour to receive the Word into our minds and memories striving to understand it aright and to treasure it up in our memories 3. We must labour to be affected in heart with those things which are delivered rejoycing in the Promises and comforts fearing and trembling at the reproofs and threatnings c. Esay 66. 5. Hear ye the Word of the Lord ye that tremble at his Word Josiah's Heart melted at the reading of the Law Act. 8. 8. Great joy in Samaria when Philip Preached there Luke 24. 32. the Hearts of the two Disciples burned in them c. 4. We must by Faith Believe and apply to our selves those things which are taught us out of the Word that so the Word may be rooted and engrafted in us Hebr. 4. 2. The Word which they heard did not profit them not being mixed with Faith in them that heard it 3. After we have heard the Word we must practise these Rules 1. We must labour to hold fast the Word and not to let it slip from us Hebr. 2. 1. We ought to give earnest heed to the things which we have heard c. And to this end we must be carefull after hearing to meditate by our selves and confer with others about those things which we have heard that we may call them to mind and remember them the better and search the Scriptures as the Beraeans did Act. 17. 2. We must not onely keep the Word in our minds and memories but also treasure it up safe in our hearts with an unfeined purpose to practise it in our life Psal 119. 11. I have hid thy Word in my Heart that I might not sin against thee 3. We must make Conscience in our lives to practise and yield obedience to those things which have bin taught us out of the Word Jam. 1. 22. Be ye doers of the Word and not hearers onely c. Matth. 7. He that heareth of me these words and doth the same I will liken him to a wise man c. Luke 11. 28. Blessed are they that hear the Word of God and keep it So much of the first point of Instruction from the words Now followeth the second That wicked men may be affected with a kind of joy and gladness in the Word of God and Ministery of it Of this we heard before chap. 4. ver 16. when we spake of those Hearers which are compared to the stony ground See Joh. 5. 35. And Hebr. 6. 5. Vse 1 Use 1. Reproveth such as find no joy or gladness at all in the Word Preached but it is rather irksome and grievous to them to hear it an hour or somewhat more If the Preacher exceed his time but a little they sit upon thorns or else fall asleep or think of other matters c. This shews they feel no joy in the Word no sweetness or delight in it for if they had but tasted how good the Word of God is they could not but desire and love to hear it See 1 Pet. 2. 2 3. If they found or felt any joy in it they could not be so soon weary of hearing it Vse 2 Use 2. To stir us up to labour for this that our Hearts may be affected with joy and gladness in the Word of God and in the Ministry of it that the Word of God may be our delight and the joy of our hearts as it was unto David If the wicked and Reprobates may come thus far as to rejoyce in the Word how much more glad and joyfull should we be in it If they can find sweetness and delight in it how much more we Labour therefore to conceive and feel this joy in the Word of God and to express and shew it by our willingness and desire to hear it often upon all good occasions and by hearing it without weariness c. Use 3 Use 3. Rest not in this onely that we can be affected with some joy in the Word Preached for thus far wicked men and Hypocrites may go but look that our joy in it be sound and sincere Quest Quest. How shall we know it to be so Answ Answ 1. By the ground or motive moving us to rejoyce in the Word of God If we rejoyce in it for its own sake as it is the Word of God and because it is a good and holy Word and not for sinister respects as for novelties sake because the Doctrine of it seemeth new and strange to us or out of some partial affection to the Preacher in respect of his excellent gifts of Learning Eloquence c. See Ezek. 33. 2. By the indifferency and unpartialness of this our Affection of joy in the Word if our joy be indifferently and unpartially carryed toward one part of the Word as well as another If we can rejoyce not onely in the Promises but in the Precepts Reproofs and Threatnings of the Word If we can rejoyce in that part of the Word which doth reprove our sins and cross our sinfull lusts as well as in that which promiseth good and Ministreth comfort to us As Paul Rom. 7. 22. found delight in the Law of God though it crossed his natural corruption Herod rejoyced in some part of the Word but not in the Doctrine of the seventh Commandment therefore his joy was not sound 3. By the constancy of our joy in the Word if it be not onely now and then by fits and for a time but such as doth continue at all times more or less for it is not felt at all times alike and if it do also grow and increase and not decay in time this argues the soundness of it Contrariwise those Hearers that are resembled by the stony ground do receive the Word with joy but not with constant joy for afterward they fall away in time of Persecution and then all their joy in the Word is extinguished So Joh. 5. 35. the Jews rejoyced in John's Ministry but it was but for a season therefore it was no sincere and sound joy but Hypocritical and counterfeit Use 4 Use 4. Marvail not nor be offended though we see some fall away from their love to
and swayed by them lest these take away thy heart and deprive thee of sound reason and judgment And beware of giving over thy self to such foolish and sottish lusts but resist them by all means and labour daily more and more to crucifie thy flesh with the lusts of it that they may not raign in thee Remember the cursed effect which such wicked lusts will bring forth if thou yield and give way to them and be led by them they will bereave thee of sound reason and judgment They will not only bring destruction upon thy soul and body after this life but even in this life present they will hurt and annoy thy mind and understanding by darkening and blinding it so as thou shalt become foolish and sottish not only in spiritual and heavenly matters but even in matters of the world as we see here that Herod shewed himself to be So much of the promise made by Herod to the Damsel Now followeth the sealing of it with an Oath He sware unto her c. Observ In that Herod doth not onely promise to give her whatsoever she asked to the half of his Kingdom without any limitation thereby binding himself to give her that which was unlawful to give if she should ask it but doth also seal this unlawful promise with a solemn oath hence we may observe That it is an ungodly and wicked practice for any to bind themselves by oath to do that which is unlawful or sinful This is noted by the Evangelist as the sin of wicked Herod to bind himself by oath to performance of an unlawful promise And it was the sin of Jehoram King of Israel to swear to cut off the head of Elisha 2 King 6. 31. It was also the sin of David in heat of passion to swear to be revenged on Nabal 1 Sam. 25. 22. This is a high degree of taking God's Name in vain For what is it else but a calling of him as a witness to the committing of sin and so to make him a patron and allower of it Great is the sin of such whether they break or keep their oath If they break it they abuse God's Name by swearing rashly If they keep it their sin is much greater as in Herod Vse 1 Use 1. See then the wickedness of such who stick not to swear to the doing or committing of things unlawfull If they be wronged they will swear in their anger to be revenged c. This is to bind themselves to commit sin And if it be a sin to swear leightly or rashly to a truth or to the doing of that which is lawful how much greater sin to swear to that which is unlawfull and wicked The other is light and vain swearing but this is more fitly called Wicked and ungodly swearing Vse 2 Vse 2. Beware of this wicked kind of swearing as that which is evill and unlawfull A great sin it is to promise or purpose to commit sin how much greater to bind our selves to it by Oath calling God to witness as an approver of our sin Deut. 28. 58. We should fear this great and fearfull name The Lord our God The very thought of his name should fear us from sin and not bind us unto sin Mark 6. 24 c. And she went forth and said to her Mother c. Sept. 2. 1621. OF the two first Effects or Consequents of the Dancing of Herodias's Daughter before Herod we have spoken namely of her pleasing of Herod and of his rash promise made to give her what she would ask c. Now follows the third Consequent of that Dancing namely the sute or Petition which the Damsel made unto Herod for the head of John Baptist to be given her in a Platter at the time of the Feast laid down ver 24 25. Where we have to consider two things 1. The preparation unto the putting up of her sute She was first advised by her Mother 2. The putting up of the sute it self Touching the Preparation consider two things 1. Her asking counsell of her Mother She went forth and said to her Mother What shall I ask 2. The advice given by her Mother She willed her to ask the head of John Baptist Touching the putting up of this sute consider two things 1. The manner of putting up and urging her sute to Herod with great haste She came in straightway with haste unto the King And in the words following she desired to have her sute granted by and by 2. The matter of her Petition That he would give her the head of John Baptist in a Platter She went forth These words shew that Herodias was not present at the Table with Herod and his Nobles at the Feast but that she was in some other room or part of the House where the Banquet was made And it seems to have bin the custome of those times for men and Women to Feast and Banquet apart in severall rooms and not together in the same place Dan. 5. 10. When Belshazzar made his great Feast the Queen was not present at first in the same place where the King and his Nobles were but she came afterward into the Banquetting houâ—e See also Hest 1. 9. Quest Quest Why did she ask advice Answ Answ Because Herod having made so large a promise it was therefore a great question whether she should ask the head of John or not Observ Observ Though this Damsell were but a leight and wanton Daughter of an Adulterous Mother and though in the main matter of her sute to Herod she shewed a wicked and bloudy mind against John in requiring his head c. yet this is commendable in her that in this doubt and question touching the matter to be requested of Herod she did first consult with her Mother before she would put up her Petition Whence we may gather that even the light of nature doth teach wicked children thus far to honour their Parents as to be willing to be ruled and guided by their advice and counsell in all weighty matters which do concern their good How much more ought this to move all children professing the fear of God to shew this honour to their Parents in being guided by them and their advice in such serious matters as do nearly concern their good As for example In the matter of their Marriage and in the choice of their particular Calling and Condition of life Isaac and Jacob were both ruled by their Parents in the choice of their Wives as we may see Gen. 24. and Gen. 28. And our Saviour Christ himself was ruled by his Parents Joseph and Mary in the choice of his Calling to live in the Trade of a Carpenter for many years Caution Caution Children to follow Parents advice onely so far as it is agreeable to the Word of God not in things unlawfull c. Ephes 6. 1. Obey Parents in the Lord. Use Use See how great is the sin of those unnaturall Children which refuse to be advised by
Church but the truth is they are no Pastors before God but Wolves devouring and making havock of Christ's Flock The like also may be said of all unable negligent and unconscionable Ministers in our Church We have therefore great cause to pray unto God for the removal of such It followeth And He began to teach them many things See Luke 9. 11. Our Saviour did not onely pity the People in their necessity and misery being destitute of faithful Pastors but he doth withal relieve and help take by taking occasion to teach them himself Observ 1 Observ 1. It is not enough for us to have compassion on others in their spiritual miseries and necessities but we must shew our pity and mercy by relieving and helping them to our ability Not enough to pity such as are ignorant but we must shew our pity by instructing them Not enough to pity those that are in distress of Conscience but shew pity by ministring a word of comfort to them in season Not enough to pity such as live in their sins but shew pity by admonishing them and labouring to bring them to Repentance Jude ver 22. Have compassion on some c. And others save with fear pulling them out of the fire So 1 Thes 5. 14. We desire you Brethren admonish them that are out of order comfort the feeble minded c. Especially Ministers of the Word must shew mercy and pity to the Souls of their People committed to them by relieving and helping them in their spiritual necessities instructing the ignorant admonishing the disorderly comforting the distressed c. Use Use Reproveth the verbal and barren mercy that is in some who say they pity the case of such and such that are ignorant or live in their sins without Repentance c. but use no means to help them in their spiritual miseries but let them alone in them Such may talk of Mercy as they do but there is no true mercy in them so long as they shew it not by the fruits and effects of mercy to the Souls of others Jam. 3. Wisdom from above is full of Mercy and good Fruits Mercy and fruits of mercy cannot be separated If one should see another in bodily necessity and misery as Hunger Thirst Nakedness Poverty c. and should say I pity such a one and yet use no means to help him though it be in his Power what mercy were this yea rather what cruelty were it So it is not mercy but cruelty to the Souls of others to say we pity them and yet not to help them if it lye in our power Observ 2 Observ 2. He taught them many things Because he saw much people assembled and that they shewed their earnest desire of teaching by their forwardness in coming to hear him therefore he took the more pains in giving them a large Sermon Whence observe that the forwardness of the People in coming to the publick Ministry and in shewing their desire of profiting should incourage Ministers to take the more pains and to be the more diligent in Teaching c. See Matth. 5. 1. The Reason is because the more forward the People shew themselves the more hope there is of doing good by the Ministry of Pastors Vse Vse See how the People may best encourage their Pastors to be diligent and painful in their Calling even by their own forwardness to come to the Publick Ordinances and care to profit by them Mark 6. 35 c. unto 45. And when the Day was now far spent c. Octob. 7. 1621. IN the former Verse the Evangelist mentioned the first part of our Saviour's employment in the Desart of Bethsaida which was his Preaching there unto the People which assembled to Him Now from the 35 to the 45 Ver. he setteth down the second part of his employment in that Desart namely the working of a great Miracle there by feeding five thousand Men besides Women and Children with five Loaves and two Fishes This Miracle is recorded by all the Evangelists In the story of this Miracle consider three things 1. The time when it was wrought implyed in the first words of the 35 Ver. When the Day was now far spent 2. The Antecedents or Occasions of the Miracle which went before it unto Ver. 41. 3. The Miracle it self and manner of working it Ver. 41 42 43 44. Touching the Circumstance of time When the Day was far spent See Matth. 14. 15. This is noted by the Evangelist as the particular time of the Day in which the Apostles came to Christ to speak to him to send away the People to provide themselves Victualls in the Country and Villages round about because they were now hungry and had nothing there in the Wilderness to eat as the words following do shew And presently upon this motion made by the Disciples unto Christ he took occasion to work this Miracle so that these words do not onely shew the time of the Disciples coming and making the motion unto Christ to send away the People but also the time of his working the Miracle Observ 1 Observ 1. See here the great zeal and forwardness of the People to hear our Saviour and to see his Miracles in that they did not only flock unto Him into the Desart on foot but were content to hold out and continue with Him so long to hear Him even all the Day till it was neer to Night This must teach us to shew the like zeal and forwardnesse not onely in coming duly to the publick Ordinances of God as the Word and Sacraments but also in being content to hold out and continue in hearing the Word and receiving the Sacrament and be willing and glad to bestow much time in these holy Exercises Matth. 15. 32. Our Saviour saies The People had continued with Him three Dayes c. Act. 20. 7. The People of Troas were content to hear Paul till Mid-night Observ 2 Use This reproveth such as are so soon weary of the publick Exercises of Religion and God's Worship that if the Minister do but exceed his ordinary time a little they begin to sit on thorns c. This shews little love to the Word and Sacrament c. Use Observ 2. In that our Saviour though he knew the People's want at this time that they were hungry and had not wherewith to satisfie themselves yet he doth not presently supply their necessity by this Miracle but deferreth it long even till it was almost Night Hence gather That it pleaseth the Lord sometimes long to defer the helping and supplying of his Servants in their outward necessities suffering them not onely to be in want of outward means and provision for sustenance of this Life but to be in great want and to be brought into great straights and distresses before he help them For so it was with this People which followed Christ They were not onely in want of Provision of Meat and Drink but in great and extream want being Wilderness
where no provision of Meat was to be had and that even when it was neer Night Thus our Saviour who could sooner have relieved them did let them alone till they were brought into a great straight for want of Victualls to satisfie their Bodily hunger So Matth. 15. 32. He suffered the People to be with Him three Days and to be in great want of Meat before he provided for them by Miracle So the Lord suffered Elijah to be driven into a Wilderness where he suffered hunger and had no means to relieve him till he provided for him extraordinarily 1 King 19. 5. So he suffered David to be driven into the Wilderness of Judah where he had neither Meat nor Drink for a time Psal 63. 1. So the Israelites Psal 107. 5. were hungry and thirsty in the Wildernesse till their Soul fainted in them Reasons of this Doctrine 1. The Lord thus suffereth his Servants to be in great want before He help and relieve them that so He may exercise and try their Faith and Patience thoroughly to see how they will depend on his Providence and how patiently they will bear their wants and necessities and withall to teach them thus to depend on Him 2. He doth suffer them to be in great want somtimes before he supply their necessities that so his Power and Goodness may the more be manifested in helping and providing for them extraordinarily in their greatest extremities Use Use Comfort to such as fear God in all outward wants and necessities of this Life though they should be brought into never so great straights for want of outward things of this life to maintain them and though God should long defer to help and provide for them yet let them not be discouraged or cast away their confidence and trust in Him but still wait on his providence and cast their burden and care on Him assuring themselves that he careth for them and will in due time shew it when they have most need of his help for supply of their wants So much of the time when this Miracle was wrought by our Saviour Now to speak of the Antecedents or Occasions of it which are two 1. His Disciples coming to Him and moving Him to send away the multitude into the Country and Villages round about to buy them Bread Ver. 35 36. 2. A further Conference which thereupon followed between our Saviour Christ and his Disciples touching the feeding of the Multitude Ver. 37 c. unto the 41. Touching the first Consider in the words three things 1. The preparation unto the motion made by the Disciple They came unto Christ 2. The matter it self which they moved to Him To send away the People c. 3. The Grounds and Reasons of their Motion 1. Because it was a desert Place 2. The time far spent 3. They had nothing to eat My meaning is not to insist upon every one of these Particulars propounded but to gather some matter of instruction from the words in generall Now in this Fact of the Disciples coming to Christ and making to Him this motion of sending away the People there is something commendable and good and something discommendable and evil wherein they bewray their weakness and infirmity That which is Commendable is their compassion towards the People in their necessity and want of Provision of Victualls to satisfie Bodily hunger and the desire and care to have them provided for for this end they made this motion unto Christ to let them depart to provide for themselves in due time That which is Discommendable and evil in them is the weakness of their Faith which they discover 1. By being overmuch carefull and sollicitious for Provision of ordinary means to satifie the Peoples hunger making no mention in the mean time of the extraordinary power of Christ by which he was able to provide for them miraculously And that they were faulty herein may appear by the Answer of our Saviour Christ to them Matth. 14. 16. where he tells them That there was no need for the People to go away thereby implying That he was able to feed them miraculously even in the Wilderness And therefore that his Disciples were to blame to think that there was a necessity of sending away the People as if they could not otherwise be provided for by the extraordinary Power of Christ And this weaknesse of Faith they do afterward more plainly discover Ver. 37. in asking our Saviour by way of admiration Whether they should go and buy 200 penny worth of bread to feed the People with which argues that they were not so resolved and perswaded as was fit touching the extraordinary divine Power of Christ that he was able to feed them miraculously with far lesse Provision then 200 penny-worth of Bread 2. They shew weakness of Faith by seeming to doubt of Christ's care and providence for the People otherwise what need they come and admonish Him to send them away as if he knew not what was fit c. They should rather have referred it wholly to Him Observ 1 Observ 1. From that which is Commendable in the Disciples viz. their compassion and care of the Multitude in their necessity We learn That Christians should be compassionate and mercifull toward others that are in outward necessities and miseries of this Life They should have a fellow feeling with them in such necessities and this compassion they must also shew by taking care of those in their necessities So Job Chap. 29. 31. was full of compassion and mercy to the Poor and such as were in outward misery and necessity Luke 10. 33. The good Samaritan had compassion and took care of him that fell among Theeves and was stripped naked and left wounded by them So ought we to be moved with compassion towards such as suffer hunger thrist nakedness poverty c. Reas Reasons 1. God is mercifull to us in our necessities not onely Spirituall but Bodily supplying our daily wants in things of this Life therefore we also must shew like compassion to our Brethren c. Luke 6. 36. Be mercifull as your Heavenly Father is mercifull 2. Christ Jesus living on Earth was full of compassion toward such as were in outward necessity and misery See Matth. 15. 32. And he is still a mercifull High Priest Hebr. 2. 17. 3. We professe to be fellow Members of Christ's Mysticall Body the Church therefore as it is in the Naturall Body If one member suffer all will suffer with it c. 1 Cor. 12. 26. So it should be among us if others be in want and misery we are to be touched with a fellow-feeling of their miseries and take care of them 4. It is the mark and property of God's Children to be mercifull ut suprà Psal 112. and Isa 57. 1. Jam. 3. 17. Col. 3. 12. As the Elect of God c. Contrà The mercies of the wicked are cruell Vse 1 Use 1. To reprove such as are so hard-hearted and cruell
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
extream necessity like to perish for want See 2 Cor. 8. 3. The Disciples took pity on the Multitude in their hunger and were careful to have them dismissed to provide for themselves this was well but not enough For our Saviour will have them also to relieve and help them with their own Provision of meat and though it were little enough for themselves yet in this extraordinary case he commands them to impart thereof to the Multitude Jam. 2. 15. If a Brother or Sister be naked and destitute of daily food and one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needfull to the body What doth it profit Psal 37. 21. The Righteous sheweth mercy and giveth and ver 26. He is ever mercifull and lendeth So Psal 112. Jam. 3. 16. Wisdom from above is full of mercy and of good fruits Not only of mercy but of fruits of mercy Reas Reas God's Mercy toward us is fruitful in helping relieving and doing good So must ours be to our Brethren Vse 1. Reproveth the fruitlesse and barren Mercy which is in some who can pity the necessities of others and perhaps also take care sometimes to have them relieved by others but themselves do nothing towards the helping of them They pity the poor and hungry and naked c. but do not give or lend freely to them they do not feed or cloath them What profit is there in such mercy It is indeed no true Mercy if it be not fruitful in doing good Use 2 Use 2. Let us not only labour for merciful hearts but be ready to shew fruits of mercy to such as are in necessity Remember what is said 1. Joh. 3. 17. Whoso hath this World's good c. Shall we go and buy two hundred penny-worth c Here they shew their Infirmity and Weaknesse of Faith Observ Observ The best Christians are not without some Infirmities and sinful Corruptions But of this before Ver. 36. It followeth Ver. 38. How many Leaves c Here we see how small Provision of Victuals our Saviour and his Disciples had with them in the Wilderness Only five Loaves and two little Fishes to feed him and his twelve Apostles neither was their fare dainty but Barley-Loavs and Fish Observ 1 Observ 1. This teacheth us the practice of Sobriety and Temperance in our Diet and in use of Meats and Drinks for our Nourishment and not to exceed measure in the quantity or quality of our Meats and Drinks or in the times of receiving them Tit. 2. 11. The Grace of God hath appeared c. teaching us to live soberly Rom. 13. 13. Walk honestly as in the day time not in surfetting and drunkenness c. Luke 21. 34. Take heed lest at any at any time your hearts be overcharged with Surfetting and Drunkennesse c. Prov. 23. 1. When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat c. that is Labour to mortify and restrain thy inordinate Appetite Examples of this we have in John Baptist feeding upon Locusts and wild Hony which was the ordinary fare to be had in the Wilderness where he preached as we heard in the first Chapter Also in Timothy who used to drink water 1 Tim. 5. 23. Rules for practise of Sobriety in Meats and Drinks See before laid down in Chap. 1. Ver. 6. Use Use To condemn the riot and excess of our times especially in some great Persons who never think their Tables furnished with variety enough Yet Christ Jesus the Lord of Heaven and Earth was content with Barley-bread and Fish to feed himself and his followers the twelve Apostles though the Earth were his How great difference between his fare and the sumptuous Diet of many great Ones now adaies Such forget that fulness of Bread was one of the great sins of Sodom and sumptuous faring every day one of the sins of the rich Glutton who was afterward tormented in Hell and could not get a drop of water to cool his tongue much less to quench his thirst Luke 16. Observ 2 Observ 2. See here that our Saviour was most frugal and sober in his Diet and yet we know he was accused to be a Glutton and a Wine-bibber Whence we may learn that though we endeavour to live never so holily and innocently never so soberly and justly in this World yet we must look to be slandered and falsly accused of the wicked If Christ himself could not escape the scourge of the tongue much less we Therefore prepare for it and comfort your selves by the Example of Christ who though he were without all spot of sin was accused as a great Sinner c. Observ 3 Observ 3. Further in that our Saviour Christ and his Disciples had so little Provision before hand this shews that they were not over-careful or sollicitous to provide for themselves bodily food for time to come Not that it is unlawful for us to care for and provide Food Raiment c. for time to come but that we should not be immoderately careful Matth. 6. 25. Take no thought for your life what ye shall eat or drink nor for your body what ye shall put on c. and Ver. 34. Take no thought for the morrow c. Therefore Luke 11. 3. we are taught to pray for daily Bread day by day or for the day to teach us not to care immoderately for provision in this life for time to come but rather to rest contented with that which is sufficient to keep him from day to day For though it be lawful to use a moderate care for time to come for our Saviour himself had a bagge which Judas did bear in which provision was kept for himself and his Disciples Joh. 13. 29. yet it is unfit and unlawful to burden our selves with immoderate cares for time to come Now that is immoderate care 1. When men take care for abundance and superfluity to maintain them or theirs hereafter never thinking they have enough before-hand We have no Warrant for this for we are to care onely for daily Bread that is for a sufficiency to maintain us and ours in our Callings and Deut. 17. it is forbidden the King to multiply Silver 2. When men do so oppress their hearts and minds with worldly cares for time to come that they make themselves unfit for spiritual duties or hinder themselves in performance of them Luke 21. 34. Let not your hearts be overcharged with cares c. lest the day of Judgment come on you unawares This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distracting care dividing the heart c. forbidden Matth. 6. ut suprà 3. When men do so take care and thought for time to come that they distrust God's Providence and care for them 4. When they trouble themselves for the present with caring for those things which may well enough be cared for afterward which our
Constraint Quest Quest Why did our Saviour urge his Disciples thus to leave him and to go over by Ship alone to Bethsaida Answ Answ 1. That this departure by Ship without Christ might make way to the Miracles which he now intended to work for he foresaw as he was God and appointed also what should happen to them in this their passage by Sea viz. that when they were in the midst of the Sea a Storm should arise which should greatly trouble and hinder them in Rowing and also prove dangerous to them if he did not by his Divine Power help them This I say our Saviour did foresee and ordain before hand that it should be so and therefore of purpose causeth them to take Ship alone by themselves without him that so being by the way brought into such trouble and danger he might have fit occasion to shew his Divine Power by walking to them on the Sea and stilling the Tempest of Wind. 2. He sent them away alone that so being upon the Sea brought into great trouble and danger their Faith might be tryed and exercised and so they might learn more and more to depend and rest on Christ's Power and Providence in all troubles and dangers Observ Observ In that Christ sends his Disciples away by Ship over the Sea where he knew they would be in trouble and danger by reason of a Storm arising in the Night c. Hence gather That the troubles and afflictions of the Faithfull do come unto them and upon them by the speciall Will and Providence of God They come not on them by Chance or Fortune but by the Providence of God directing them unto them and leading them as it were by the hand into troubles Matth. 10. 29. A Sparrow cannot light on the ground without your Father How much less can any trouble befall God's Children without his Will Therefore Ver. 30. it is said That all the hairs of their head are numbred 1 Thess 3. 3. Ordained to afflictions 1 Pet. 4. ult said to suffer according to the will of God Whatsoever the means and instruments of afflicting God's Children be yet still the Author and efficient cause of their troubles is God who appointeth and directeth those troubles unto them by his own Will and Providence permitting and ordering the means c. Therefore though Joseph's Brethren were the means of his troubles in selling him into Aegypt yet he saith That God had brought him thither Gen. 45. 5. And though Satan and the Caldeans and Sabeans c. were the instruments and means of afflicting Job yet he acknowledgeth that all was from God Job 1. The Lord hath given and the Lord hath taken c. Object Object The afflictions of the Wicked are also from God Answ Answ True but yet with great difference For 1. The afflictions of the Wicked come from him as from an angry Judge punishing them in his wrath but the troubles of the Faithfull come from God as from a loving and mercifull Father in Christ 2. The afflictions of the Wicked are properly punishments of sin for satisfaction of God's Justice not so the afflictions of the Godly but onely Chastisements and Tryalls for their good for Christ hath payed the price of their sins c. 3. The Lord doth moderate the afflictions of his Children and temper this bitter Cup according to their strength not suffering them to be tryed beyond that they are able c. Not so the afflictions of the Wicked 4. The afflictions of the Godly come usually from a more speciall and immediate providence of God than the afflictions of the Wicked Though he sometimes use means in afflicting both sorts yet he doth in more speciall manner appoint order and dispose of the means of afflicting his own Servants than he doth the means of punishing the Wicked He gives over the Wicked to the Hands and Power of Satan not so his Children c. Use 1 Use 1. To teach us patience in all troubles quietly and obediently to submit our selves to bear every Crosse which befalls us yea willingly and chearfully to take up our Crosse seeing it is the Lord's hand that imposeth it on us Say as our Saviour himself doth Joh. 18. 11. Shall I not drink of the Cup which my Father hath given me This is a part of the obedience we owe to God our Maker in whose hands we are as the Clay in the hands of the Potter Therefore there is no resistance to be made against his hand no not so much as in word or thought I was dumb saies David because thou O Lord diddest it c. As the Clay saith Chrysostom followes the hands of the Potter and suffers it self to be shaped and formed how he will so Man must follow God wheresoever and whithersoever he will have him go and whatsoever Crosse he layeth on him he must take it with thankfulness not once speaking against it c. Chrysost Serm. 1. ad Stagiriam Monach. Yea whatsoever kind of Crosse or trouble it be which we feel we must patiently submit to God not to be our own Carvers to choose our Crosse but take that which is imposed c. Vse 2 Use 2. Fret not against the means and instruments of our troubles as Satan or wicked and unreasonable men c. when we meet with such as if these were the chief Causes but remember who it is that permitteth these to afflict us c. It is God that sends such Shimei's to curse us c. And though they wrong and abuse us yet God doth us no wrong in Chastising us for our sins therefore humble our selves under his hand and be patient Bite not at the stone as the Dogg doth Say not as some use to do if such a one had not bin or if this or that had not bin I had missed this Crosse c. but look to God's providence who disposed and determined all c. Use 3 Use 3. Singular comfort to the Godly in all troubles remember they come not by Chance nor by the will of Satan or of wicked Men c. but we suffer according to the Will of God who hath appointed all that we suffer with the time manner meanes and end of it not the least trouble but is ordained of God not the least pang c. Therefore be not moved or discouraged See 1 Thess 3. We are not left of God to the Power and Will of Satan or of wicked Men they cannot do to us what they list but what God permitteth and hath appointed and that for our good c. This moved Job to take all so patiently c. And so it will Comfort us in every trouble if we can see God imposing it on us and leading us by the hand into it Contrarily if we bring troubles upon our selves by our rashness folly and indiscretion no such comfort to be felt in them c. So much of our Saviour's sending away his Disciples by Ship over to Bethsaida Now to speak
we can be good and sound Christians and yet to scape troubles to feel no Storms c. or to feel but few It cannot be Through many tribulations we must enter into God's Kingdom it must be so If we will Raign with Christ we must first suffer with him in this Life and be consecrated through affliction as He our Head was This life-time is not the time of rest but of labour and pains not the time to be Crowned but the time to fight and strive for the Crown of Glory to come Our life here is a warfare yea a continuall warfare in which no rest or quietness is to be looked for no peace or truce but daily fightings and skirmishings with many enemies and troubles the end of one conflict is but the beginning of another Though there be much comfort in the life of a Christian yet many troubles also and discouragements must we meet withall in our Christian Course Oh therefore let us every one daily strengthen and arm our selves to bear and overcome them else we shall soon be danted when we meet with them as many have been c. Use 3 Use 3. Comfort to such good Christians as do meet with many storms of troubles raised against them by Satan the World c. no cause to be discouraged for so it is and must be with all Christ's true Disciples God hath so ordained and it is for our good that we are in this Life exercised with many troubles no cause then to be discouraged or to mislike our estate because we meet with many such Storms c. But rather on the contrary there is much more cause to suspect our estate not to be good before God if we feel no troubles or oppositions against us by the World and Satan c. Mark 6. 48. And about the fourth watch of the Night he cometh unto them walking upon the Sea and would have Decem. 9. 1621. passed by them OF the Antecedents and Occasions of the two Miracles of Christ wrought on the Sea of Galilee we have heard before Next we are to speak of the Miracles themselves and of the Consequents or Effects which followed upon them And first of the first Miracle and the Consequents of it Ver. 48 49 50. Afterward of the second Miracle and the Consequents Ver. 51 52. Touching the first Miracle which was Christ's walking on the Sea to his Disciples Consider three things 1. The Circumstance of Time About the fourth watch of the Night 2. The Miraculous Act it Self He came to them walking c. 3. The Manner of his walking towards them which was in such sort That he made shew of passing by them About the fourth watch c. In antient times they divided the Night into four equall parts or quarters as they did the Day-time which they called Watches because it was their usuall Custom to appoint severall Watchmen for every one of those four parts of the Night to succeed one another in keeping Watch for the safety of their Towns and Cities The first and second Watch lasted from the Evening to Mid-night and the third and fourth Watch from Mid-night to the Morning or break of Day Vide Bezam in Matth. 14. 25. See also Luke 12. 38. So then the Evangelist here affirming that it was the fourth Warch of the Night when Christ came to his Disciples doth imply that it was very long before he came to help and save them in this trouble and danger that he let them alone in it very long For it appears by that which went before that the Storm began to arise and they to be troubled with rowing the Ship even in the Evening and from that time till the fourth Watch of the Night which must needs be toward the Morning Christ deferred his coming so that it seems they were troubled and in danger the greatest part of the Night Observ Observ Hence observe That the Lord doth often deferr a long time to help and deliver his faithfull Servants in their troubles So our Saviour before Chap. 4. 37. did let the Disciples alone and deferred long to save them from drowning for he slept till they waked him and that was so long till the Ship was almost sunk with the Waves beating into it Thus the Lord suffered the Israelites to be long in bondage under Pharoah before he delivered them And Act. 7. 6. it is said The seed of Abraham was to so journ in a strange Land and to be in bondage and to be evil-intreated for the space of four hundred years before the Lord would deliver them and give them Possession of the promised Land of Canaan See Gen. 15. 13. So the deliverance of the Jews out of Babylon was long deferred even seventy years So the Lord suffered David to be a long time persecuted by Saul before he delivered him And Psal 69. 3. he saith his eyes fayled with waiting on God to be delivered out of his great troubles Thus Jonah was three Days and three Nights in the Whale's belly before God caused the Fish to cast him up again And as this is true of outward troubles so also of inward distress of conscience and of the inner man that the Lord often suffers his Servants to be long exercised with it before he deliver them Gen. 32. 24. Jacob wrestled with the Angel that is with Christ himself till break of Day And Paul buffetted by Satan prayed thrice before he could be delivered 2 Cor. 12. 8. Reasons Reasons Why the Lord so long deferreth to help his Servants in trouble 1. That he may make thorough proof and tryall of their Faith and Patience how they will depend on him and how willingly and obediently they will submit to his hand afflicting them though very long 2. That his Power and Goodness may be the more manifested by delivering them at length in their greatest extremity and when their case seems most desperate 3. That deliverance being so long deferred may be the more welcome to them when it cometh and so may stirr up to the more thankfulness for it Use 1 Vse 1. See what need of Faith for God's Children yea of strong Faith whereby to rest on God for deliverance out of troubles though it be long deferred Therefore Hab. 2. 3. the Prophet having said That the Vision of the Judgment of God on the Caldeans and of the deliverance of God's People was for an appointed time and that it was to tarry a while before it was to be fulfilled he thereupon addeth Ver. 4. That the just shall live by Faith that is in the mean time till they were delivered c. A very hard thing it is to live by Faith and to rest on God in trouble when it is very long ere he deliver us Labour then and pray for Faith yea for more and more strength of Faith to rest on God in long troubles and not to cast away our confidence and hope of deliverance though it be deferred never so long Esay
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
2 Pet. 3. 12 13. Rev. 6. 14. The Heavens departed as a scroul rolled together and every Mountain and Island was moved out of their places Now Christ hath this power over the insensible Creatures by a two-fold right 1. Of Creation as he is God c. Col. 1. 16. By him were all things created c. 2. Of free donation or gift from God the Father as he is Mediator Matth. 28. 18. All power is given to me in Heaven and on Earth Use 1 Use 1. Terrour to the wicked Enemies of Christ and his Church Seeing he hath all Creatures at command even those without life and can use them as Instruments of his Vengeance against such wicked one how terrible will he shew himself to them if they repent not speedily Psal 2. He shall speak to them in his wrath c. He shall crush them with a Rod of Iron c. See before in the 39th Verse of Chap. 4. Use 2 Use 2. Great comfort to the Godly truly fearing God and believing in Christ these being Christ's Friends he will make all Creatures work and conspire together for their Good and Protection and Comfort c. Use 3 Use 3. Learn to fear him truly that is to fear offending him by sin who hath such Power even over the dead Creatures to command and use them at his pleasure Jer. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the Sand for the bound of the Sea by a perpetuall Decree that it cannot pass c. Here therefore remember that in Psal 4. Tremble and sin not It is a fearful thing to provoke Christ to wrath by sin seeing he is of such power to punish us seeing he can muster all Creatures in Heaven and Earth against us if he please Rather let us kiss the Son lest he be angry c. If his wrath be kindled but a little c. Psal 2. Vse 4. Seeing the very sensless Creatures are all under the Power of Christ being at his Command to do his Will Let this move us much more to submit our selves to His Power and VVill in all things by doing and suffering all that he will have us to do or suffer yea though it be against Nature and natural Reason c. The dead Creatures obey Christ even contrary to their Nature And shall not we c. Use 5 Use 5. Hence gather that he hath also power over mens Hearts and Consciences which are by nature dead in sin to give them life even the life of Grace by the Power of his Spirit He can also work on our hearts to make them obedient and pliable to his Will in all things Pray him therefore to do this more and more Observ 3 Observ 3. Further from Christ's walking on the Sea we learn That as he is in general Lord of all insensible Creature so in particular he is absolute Lord over the Sea and all other waters having power to command and to use them at his pleasure Revel 10. 2. John saw another mighty Angel come down from Heaven cloathed with a Cloud and a Rain-bow upon his Head c. And he set his right foot upon the Sea and his left on the Earth This Angel was Christ himself and by setting his foot on the Sea he shewed his power over it c. Psal 72. 8. His Dominton shall be from Sea to Sea This Power he manifested by dividing the red Sea and the River jordan whilst the Israelites passed over as we read Exod. 14. and Josh 3. So also by stilling the Waves of the Sea when they were rough Chap. 4. and in this place now in hand This Power also he shewed at another time by causing such a multitude of Fish in the waters to come into the Apostles Net Luke 5. This shewed him to be Lord of the Sea and of all Creatures in it Therefore also before his second coming the Sea shall roar Luke 21. 25. The Reason of this Power of Christ over the Sea is because he created it at first and set the due bounds of it shutting it up with doors and barrs as it is Job 38. that it should not overflow the Earth Psal 95. The Sea is his and he made it c. See Prov. 8. 27. Use 1 Use 1. See whom they sin against who any way abuse the Seas as Pirates and Robbers by Sea and all that use the Seas and make Voyages over them for evill and wicked ends as the Pharisees compassing Sea and Land to make Proselytes c. Matth. 23. And the Jesuites at this day also covetous Merchants c. These sin against Christ the Lord High-Admiral of the Seas and He will punish them Use 2 Use 2. Comfort to such as have a lawful Calling to use the Seas and to live upon them as Marriners Souldiers Merchants c. If they serve Christ conscionably in those Callings and seek his honour he being Lord of the Seas will make them serviceable unto them as they are unto him and he will bless and protect them in those Callings upon the Sea as well as on the Land And this may comfort them and all good Christians against dangers which they are subject to upon the Sea or other Waters when they have a Calling to travel or pass over them Christ the Lord of the Sea and Waters is able to protect them and will protect them so far as shall be good for them He that kept Paul and his Company in that dangerous Voyage to Rome Act. 27. He will also keep us in greatest dangers by Sea and Water yet so as we beware of casting our selves upon Danger and of committing our selves to the Sea or other Waters without a lawfull Calling Use 3 Vse 3. Admonition for all that have a Calling to use the Seas and to travel by Water above all things to seek Christ's favour and protection and his Blessing to guide and prosper them in their Voyages and businesses by Sea that they may have good success in them As Marriners and Sea-men desire the Lord Admiral 's Letters for their Protection and safe Passage by Sea so much more should they seek and sue to Christ the High-Admiral of all the Seas in the World for his Protection in their Voyages The rather because all Travel and business by Sea is so full of hazard c. Use 4 Use 4. Such as have been preserved from drowning or any danger by Water ought to be thankful to Christ the Lord of the Water He that kept himself from sinking into the Waters and saved Peter and the other Disciples from drowning the same it is that saveth us and ours in like danger Therefore be thankful to him and look not at the means but at Christ's Power and Providence So much of our Saviour's miraculous walking on the Sea Now follows the manner of his walking and coming toward his Disciples in that he so came toward them as if he would have passed by
no evil touch thee Psal 34. Many are the troubles of the Righteous but out of them all c. Use 2 Use 2. Prepare and Arm our selves before hand to meet with many and sundry kinds of troubles in this World outward and inward in our Bodies Goods good Name Friends c. to have many waves of affliction to go over us at once if God see it good for us as oftentimes he doth Look therefore for Changes and Troopes of sorrows and troubles to come upon us at once as they did against Job David Paul c. This is sometimes needfull and profitable for us 1 Pet. 1. 6. If need require ye are in manifold afflictions c. We have much sin and many corruptions therefore great need of many fiery Tryalls to purge this drosse out of us that being purged and refined with the fire of many afflictions we may come forth as the Gold as Job speaketh of himself There is a grâ—at deal of Pride and much hardness of heart in us many troubles therefore are needful at once to humble and soften our hearts c. Observ 5 Observ 5. Lastly Observe here that when our Saviour was now ready to deliver the Disciples then their troubles grew to the highest pitch Henâ—â— we may learn that oftentimes the troubles of the Faithful are then greatest when deliverance is nearest at haâ— Thus it was with the Israelites in Aegypt when their deliverance was at hand then was their misery all bondage greatest Exod. 5. So the Jews in Hezekiah's time when they were in greatest distress and daâ—er to be destroyed of the Assyrians then was the destruction of their Enemies and their deliverance nearâ—st at hand See Isa 37. 3. So Jonah So Paul 2 Cor. 1. 8. when he despaired of life and had the Sâ—ntence of Death in himself then God delivered him from so great a Death So towards the end of the World when Christ's second coming to give full deliverance to the Church shall draw near then shall the troubles of the Church increase See Matth. 24. 9. Reas Reas The Lord suffereth the troubles of his Servants then to grow and encrease to the highest measure when deliverance is nearest that so His Power and Goodness may the more appear in sending Deliverance suddenly and unexpectedly when his Servants are in greatest extremity and their case most desperate Use Use Great Comfort for the Godly when their troubles grow and encrease to greatest hight and measure There is no cause â—hen to be dismaied or out of hope but rather to conceive the more hope and confidence in God that he will not be long ere he deliver â—â—em when they are brought into so great straits for it is a true saying that Our greatest Extremity is God's best Opportunity when our troubles grow greatest and our case most desperate and forlorn in regard of all outward helps and means then is the Lord usually most near at hand and ready to help us A little before Day-break the darkness encreaseth so a little before the light of deliverance is coming the darkness of troubles encreaseth often and groweth more and more fearful and dismal Therefore as when toward Morning we perceive greater darkness we are not sorry but glad that the Dawning is so near at hand so here c. To the godly ariseth light in darkness even in the greatest darkness of troubles c. So much of the second Consequent of our Saviour's miraculoâ—s Walking on the Sea viz. The great fear with which the Disciples were troubled at the sight of him supposing they had seen an evill Spirit Now followeth the third and last Consequent of the same Miracle viz. Our Saviour's comforting of his Disciples against their great fear 1. By Word incouraging and strengthning them against their fear 2. By Deed going up into the Ship unto them Ver. 51. In his words of Comfort consider two things 1. The Manifestation of himself unto them telling them who he was It is I. 2. His encouraging of them and that two waies 1. By exhorting them to be of good Comfort 2. By disswading them from fear Be of good cheer or of good Comfort or be bold and confident as the word in the Originall signifieth It is I By this familiar kind of speech our Saviour made himself known unto his Disciples for they having so long followed him and lived with him did no doubt know him by his Voice and manner of Speech and therefore whereas Peter Matth. 14. 28. though he heard Christ speak yet seemed still to make some doubt whether it were he or no this is to be imputed to the weakness of his Faith and greatness of his present fear in which both he and the other Disciples were before Christ spake to them Vide Calvin in locum Further we must here note that our Saviour doth thus manifest himself and his presence to the end that the consideration of his presence might be a special ground of comfort to them in their great fear and trouble Observ 1 Observ 1. In that our Saviour having long absented and hid himself from his Disciples in their great trouble doth now at length make himself known and manifest his presence for their help and comfort Hence we learn that although the Lord do for a time yea for long time hide himself as it were in the troubles of his Servants and seem absent from them yet he will at length in due time appear again and shew himself present for their help and comfort When the Israelites were in grievous bondage under Pharoah the Lord seemed for a time to be absent and to hide himself from them but at length he is said to come down to deliver them Ezod 3. 8. The Lord sometimes seemed to hide himself from David in his troubles as he complaineth Psal 13. 1. and else-where yet at length he manifested his presence by helping and comforting him When the Jews were seventy years in Captivity in Babylon the Lord seemed to absent and hide Himself from them yet at length he returned and shewed his presence by delivering them Isa 54. 7. For a small Moment have I forsaken thee but with great Mercyes will I gather thee In a little Wrath I hid my Face from thee for a Moment but with everlasting Kindness will I have Mercy on thee c. Use Use This is Comfort to the Godly in all troubles and afflictions when they continue long and the Lord seems absent and to hide his Favour and Presence yet labour by Faith to depend on Him and wait for his Return to help and comfort us after the time that He hath afflicted us He may hide his Face for a time but he will at length appear and shew himself marvailous in our Deliverance c. Observ 2 Observ 2. That the consideration of Christ's presence with us in our troubles is and ought to be a special ground of Comfort to us in the same therefore our Saviour for the incouragement of his
all which joyntly considered no marvail if they were stricken with very great fear and admiration Now in this their amazement and admiration something is Commendable and something Discommendable It is Commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ It is Discommendable that they did exceed due measure in this astonishment and admiration of the Miracles themselves without due consideration of Christ's Divine Power by which they were wrought notwithstanding that this Power had been clearly manifested but a little before in that great Miracle of the Loaves and Fishes Object Object Matth. 14. 33. They that were in the Ship came and worshipped him and confessed him to be the Son of God c. Therefore it seems that they did sufficiently consider and acknowledge Christ's Divine Power c. Answ Answ It is most likely that they did not at first make that confession but after they had better considered of the matter At first they were overmuch astonished with wonder at the strangeness of the Miracles yet at length upon better consideration they came to Christ and confessed his Divine Power They considered not the Miracle of the Loaves This is not so to be taken as if they did not or had not at all considered or thought of that great Miracle For it is not likely that Christ's own Disciples were so blockish and sensless as to passe over so great a Miracle without any consideration or notice taken of it at all but the meaning is that they had not yet so seriously and throughly considered of that great Miracle as they should have done they had not so considered it as to take speciall notice of Christ's Divine Power manifested by it nor so as to be moved by consideration of it to acknowledge and believe stedfastly that his Power as they ought to have done Heart was hardened By heart understand 1. Their minds and understandings So the word is used Rom. 2. 15. 2. Principally their Wills and Affections so taken often in Scripture Both these are said to be Hardened That is 1. Their minds were blinded with ignorance dullness and blockishness so as they were not fit to conceive and understand so throughly as was fit Christ's Power c. 2. Their hearts and affections were so hardned in unbelief that they were not fit to believe and acknowledge as they ought the same Divine Power of Christ The word in the Originall is a Metaphor from the brawn of the hand which is without sense implying that their hearts were not so sensible as they should be of Christ's Power c. Hardness of heart is two-fold 1. Such as is in the Wicked c. 2. In the Godly c. This latter is here meant So much of the sense of the words Observ 1 They were sore amazed c. Observ 1. It is good for us to be much affected and moved with admiration and fear of the great and extraordinary Works of God See before Chap. 4. 41. and Chap. 2. 12. David in the Psalms doth often admire God's great works of Creation and Providence c. See also Job 37. 1. Observ 2 Observ 2. We must not so be carryed away with astonishment and admiration at the works of God as to forget or not duly to consider and seriously think of his Divine Power and Providence by which they are wrought and come to passe Herein the Disciples of Christ were now faulty and therefore in this we are not to imitate them but rather by their example to learn to be the more watchfull against this fault and corruption which makes us apt to be too much taken up with admiration and astonishment at the great works of God without due consideration and meditation of the Power and Providence of God by which they are wrought On the contrary we must so be moved with admiration and reverence of such extraordinary works of God that we take speciall notice of his Power and Providence manifested in them and believe and acknowledge the same But to proceed Observ For they considered not c. Observ By nature we are all very slow backward and unfit to understand and consider aright of the great works of God which we see or hear of so to consider them as to make use of them c. If Christ's Disciples were thus slow of heart to conceive and duly to consider of Christ'â— Miracles how much more is this true of others c. Now how slow and backward they were to consider aright of Christ's Miracles may appear both in this place and also Mark 8. 17. where our Saviour doth reprove them for not remembring and making use as they should have done of the two great Miracles in multiplying the Loaves and Fishes at severall times This also we may see in the Israelites Psal 106. 13. They soon forgat the works of God And in the Jews Isa 5. 12. of whom it is said That they regarded not the Work of the Lord nor considered the operation of his hands Vse Use Labour every one to see this our naturall corruption which makes us so unfit to consider aright and to make use of the great works of God and not onely to see it but to be humbled for it and to strive against it praying unto God to give us hearts and minds more duly and seriously to consider of his great works which we see or hear of and to make good use of them especially of his extraordinary and miraculous works So David professeth that he would Psal 77. 11 12. I will remember the works of the Lord surely I will remember thy wonders of old I will meditate of all thy Works and talk of thy Doings Now it must not be a bare remembrance or meditation of God's great and extraordinary Works but it must be joyned with a desire and care to make a good and holy use of them learning by his works of Power and Justice to fear Him and by his works of Mercy to love Him and to express our love by our conscionable obedience to His Will c. It followeth For their heart was hardned Observ 1. Hence gather That hardness of heart is a main cause hindring the ftuit and profit which we should reap by the means of Grace as the Word Sacraments Works of God c. The hardnesse of the Disciples hearts was the cause that they did not duly consider of Christ's Miracles sometimes nor make such good use of them as they should have done So Mark 8. 17. Have ye your heart yet hardned And do you not remember when I brake the five Loaves c. And as this is true of Christ's Disciples who were Believers so much more true is it of the Wicked and Unbelievers What was the cause that Pharoah did not so lay the Judgments of God to heart as he should have done nor so profit by them and by the Messages sent to him by Moses but the hardnesse of his heart This
to Parents both which they made void or frustrate by their own Tradition which they preferred before them In the words of this 9th Ver. consider two things 1. The manner of our Saviour's charging and accusing them viz. with an Ironicall kind of Speech whereby he speaketh one thing in words and intendeth the contrary for he seemeth to commend them when indeed his purpose and scope is sharply to reprove them Full well ye reject the Command of God c. q. d. ye do grosly offend and sin in so doing and it is a shame for you c. 2. The matter of his reproof or accusation against them That they rejected God's Commandement that they might observe their own tradition Full well ye reject c. Quest Doth not this and the like ironicall Speeches come within the compasse of lying or dissembling Answ Answ Not so for lying and dissembling Speech is when one doth not onely speak otherwise then the truth is but with a purpose to deceive or delude either the party to whom he speaketh or others But in these Ironicall figurative Speeches it is not so for though one thing be spoken and another meant yet there is no purpose of deceiving or deluding others neither is there any danger of their being deceived because the words are so spoken as that the meaning and purpose of the Speaker doth easily appear to all that hear him Observ Observ In that our Saviour here by this sharp Irony or taunting Speech doth deride the grosse superstition of the Scribes and Pharisees We may hence gather That it is lawfull to deride and scoff at the sinnes and unlawfull practises of others especially at the grosse and notorious sins of the Wicked and Ungodly Thus Elijah derided the grosse folly of the Worshippers of Baal 1 King 18. 27. Bidding them cry aloud to him for it may be he was talking or pursuing or in a journey or asleep c. So Isa 44. the Prophet derideth the extream folly of Idolaters in worshipping graven and molten Images See the places Yet some Cautions are to be observed for the lawfull use of such Ironicall reproofs of sin 1. They must proceed from a holy and upright affection in such as use them viz. from zeal of God's glory and hatred of sin and not from private malice or a revengefull mind against the person reproved 2. They must tend to the right end viz. God's glory and the good of the party reproved that by such a sharp and taunting Reproof he may if it be possible be brought to be ashamed of his sin and to be touched with remorse for it as also to grow in dislike and true hatred of it not the disgrace of the person is to be sought but the disgrace of the sin reproved and the reformation of the person 3. Such taunts and Ironies are to be used against sin in due manner that is to say after a grave and serious manner not with shew of lightness or vanity Object Object Ephes 5. 4. Jesting is condemned as a sin c. Answ Answ The Apostle here speaketh of vain foolish and offensive jesting such as tends to no good end or use for edification But on the contrary either to the disgrace of other persons or otherwise to the just offence of good Christians or hardening of the Wicked in their profane mirth But he doth not simply condemn all Jesting As 1. Not that which stands in uttering some witty and pleasant Speeches for lawfull Recreation without hurt or offence to any 2. Neither this kind of grave and serious reproving of sin by ironicall or taunting Speech So much of the manner of our Saviour's reproving them Now follows the matter with which he chargeth them That they rejected c. Ye reject That is ye abrogate or make of no force or authority as is said afterward Ver. 13. Ye take away from it all force and authority by your grosse contempt and disobedience shewed against it The commandement of God That is his written Word by a Synechdoche one part of the Word being named instead of all as in the former Verse That ye may observe c. The sense of these words may appear by that which hath been spoken upon the former c. Observ Observ That it is the property of superstitious Hypocrits to preferr the observation of humane Traditions and Ordinances before the obedience of the Word of God and to choose rather to sin against the precepts of the written Word then to omitt or neglect such humane unwritten Ordinances So it was with the Scribes and Pharisees they were far more carefull to obey the traditions of their Elders then the written Word of God as we have heard before sufficiently See Matth. 23. 23. See also Matth. 5. how they made more accompt of the corrupt glosses and expositions of the Law which they had received by tradition from their Elders then they did of the expresse and plain words of the Law of God So the Papists at this Day are in this also directly the Disciples and followers of the Scribes and Pharises for they make more conscience of obeying the Popes Decrees Canons of the Councills and especially of the late Councill of Trent and other written traditions and Doctrines of men which go for currant in that Church than they do to yield obedience to the written Word of God And they accompt it a greater sin to break those their traditions then to transgresse the manifest precepts of the Word of God for example They accompt it a greater sin for one to eat Flesh in time of Lent or upon Good-Friday forbidden by Popish Canons than to lye swear or commit some other grosse sin against the expresse Word of God So it is a greater sin with them to work upon some Holiday of theirs than to profane the Lord's Sabbath A greater sin also they make it for their Popish Priests to enter into the state of Marriage which by the Word of God is lawfull and honourable among all Men Heb. 13. than to commit the sin of Fornication c. Use Use Take we heed of this grosse Superstition and Hypocrisie in preferring Men's Traditions and Ordinances before the Word of God lest we become like the Scribes and Pharisees and the superstitious Papists And remember what is said Acts 4. 19. Whether it be right in the sight of God to hearken unto Men more than unto God judge ye All humane Ordinances Traditions and Doctrines must bow and stoop to the Authority of the Word of God and we must make more conscience and obedience to one sentence of the Book of God than to all Writings of Men Testimonies of Fathers or Decrees of Councills Mark 7. 10. For Moses said Honour thy Father c. Mar. 10. 1621. IN the former Verse our Saviour charged the Scribes and Pharisees of Jerusalem for preferring their own unwritten Tradition before the written Word rejecting the Commandement of God c. Now in this 10th ver
this end they must walk wisely and religiously toward their Children being careful to train them up in instruction and information of the Lord Eph. 6. 4. and to go before them by holy example This is a great means to move reverence in their Children toward them And they must take heed on the other side of foolish vain and loose behaviour before their Children especially when they are young lest this breed contempt c. Mark 7. 10. And who so curseth Father or Mother let him dye the Death Mar. 17. 1621. THe third Duty of Children to Parents is obedience Ephes 6. 1. Children obey your Parents in the Lord c. So Col. 3. 20. This obedience consisteth in sundry things But especially in these five 1. In submitting to Parents instruction and teaching As Parents are to bring them up in good nuture and instruction so Children are to yield themselves willingly and gladly to be instructed shewing themselves teachable Prov. 13. 1. A wise son heareth his Fathers instruction Contrarily Prov. 15. 5. A fool despiseth his Fathers instruction See also Prov. 1. 8. 2. In obeying the Precepts and Will of their Parents in things lawfull and indifferent Jer. 35. The Rechabites being forbidden of their Father to build Houses plant Vineyards or drink Wine c. obeyed therein and are commended and rewarded of God for their obedience Isaac shewed obedience to his Father Abraham in suffering himself to be bound and laid on the Altar for a Sacrifice Our Saviour Christ himself was also subject to his Parents Luke 2. 51. 3. In submitting patiently to the Reproofs and Corrections of Parents and in being carefull to reforme the faults for which they are either reproved or corrected yea though they should reprove or correct unjustly yet Children ought not to refuse or rebell against them Though this seem tedious and against stomack yet seeing God requires it Children must shew obedience even to unjust reproof and correction Touching Reproof Prov. 15. 5. He that regardeth his Father's reproof is wise Et contrá Prov. 13. 1. Solomon makes it the property of an undutifull scorner not to hear his Father's rebuke Therefore every good Child must thence learn on the contrary to hear and obey their Parents rebukes Numb 12. 14. The Lord saies thus of Miriam If her Father had but spit in her face should she not be ashamed seven Dayes By which Speech he implyeth That if a Parent shew a signe of displeasure against the Child for any fault it is fit the Child should not onely take it patiently but shew himself also ashamed thereat Touching Correction Hebr. 12. 9. We have had Fathers of our Flesh which corrected us and we gave them reverence c. A Duty of Parents to correct Children when there is cause therefore Childrens Duty is to sumbit unto it as being for their own good A means through the Blessing of God to reform vice and sin in them yea to deliver their Souls from Hell Prov. 23. 14. 4. In yielding to their Parents Will and Appointment for choyce of their Particular Callings As Parents are to take order and see that their Children live not idly without a Calling but that they be trained up in some honest and lawfull Calling wherein to do good in Church or Common-wealth So Children are willingly to be guided by Parents therein and to take upon them that Calling which their Parents appoint them unto so that it be a lawful Calling in it self and they fit for it Our Saviour himself therein submitted to Joseph and Mary living under them in the Trade of a Carpenter Mark 6. 3. So the Patriarchs were Shepheards by the Appointment of Jacob their Father So David before he was called to the Kingdom was a Keeper of Sheep by the Appointment of Jesse his Father See 1 Sam. 16. the 11th Verse compared with the 19th 5. Lastly The Obedience of Children stands in being directed and ruled by their Parents in the matter of their Marriage when they come to years fit for Marriage and are willing or desirous to enâ—er into that estate The choice of a fit Husband or Wife being a very serious and weighty matter and such as doth very nearly concern the good of the Child therefore in this matter all Children are to be guided by their Parents and not to presume without their Will and Consent to enter into the state of Marriage Parents by the Law of God have power to dispose of their Children in Marriage 1 Cor. 7. 38. The Father is said to give his Virgin in Marriage Deut. 7. 3. Thou shalt not give thy Daughter to the Canaanites c. Exod. 22. 17. There is a Law that he which defloured a Maid should marry her but not without her Father's Consent Isaac at the Age of forty years was at his Father's choice for a Wife And so Jacob was sent by Isaac his Father to Laban's House or Family to take a Wife thence Gen. 28. 2 Sam. 13. 13. Thamar saith to her Brother Ammon The King will not deny me to thee The Heathen knew this by the light of Nature See Gen. 34. 3. in Sichem It is also decreed by all Laws Civil Canon c. The Papists require it Concil Trid. Reas 1 Reas 1. Children are a part of the Goods and Substance of their Parents over which they have power to dispose of them as of other of their Substance Exod. 21. 7. The Jews might by the Law sell their Children to become Servants to others according to the Custom of those times And it seems that the Devil took this for granted that Job's Children were part of his Substance and Possessions and therefore having power given him over his Goods and Possessions he slew his Children Psal 127. 3. An heritage of or from the Lord. Reas 2 Reas 2. By Marriage Children are called to leave their Parents after a sort Gen. 2. 24. For this cause shall a man leave his Father and Mother c. Therefore it is fit that this leaving of Parents should be with their consent Reas 3 Reas 3. By Marriage the power of Parents over the Child is in some sort passed over to the Husband or Wife and is it fit it should be so passed over without Parents consent Here two or three Questions are needful to be briefly resoved Quest 1 Quest 1. Whether a Parent may urge or compell his Child to marry against the Child's Affection Answ Answ He may not because without free consent of the parties to be married there can be no lawful Marriage this consent being of the Essence of Marriage yet a Parent may command or require his Child to marry in some case and the Child ought not without weighty and just cause to refuse Quest 2 Quest 2. May a Parent restrain or keep his Child from Marriage Answ Answ He may keep him from this or that Marriage in particular with such or such a Party for some just cause but not from Marriage in generall
guilty of this heinous sin of cursing or reviling their own Parents If any such be among you as I wish there be not let them take notice of their grievous and capital Sin and be moved to humble themselves to God speedily and in great measure for it a slight Repentance will not serve for so grievous a sin c. And let all Children hereafter fear to revile or curse their Parents yea let them beware of all Contempt of Parents though it be but in thought lest it make way to reviling words Eccles 10. 20. Curse not the King no not in thy thought c. So it may be said of Parents Vse 2 Use 2. If it be so grievous a sin to curse or revile natural Parents how much more fearful and hideous a sin is it for any to curse or blaspheme the Name of God their heavenly Father and if cursing of Parents be to be punished with death how much more doth Blasphemy of the Name of God worthily deserve this penalty See Levit. 24. Observ 2 Observ 2. See here what Punishment should by the Law of God be inflicted on such wicked Children as stick not to revile or curse their own Parents and that maliciously and wilfully They ought to be put to death for this heinous sin So the Law of God expresly injoyneth Exod. 21. Lev. 20. Yea it is not only said Such a one shall be put to death but He shall surely be put to death and his blood shall be upon him and our Saviour here ratifieth this judicial Law This also is implied by that of Solomon Prov. 20. 20. Who so curseth Father or Mother his Lamp shall be put out in obscure darkness and Prov. 30. 17. The eye that mocketh at his Father c. the Ravens of the Vally shall pick it out Reas Reas The Justice of God requireth that such as maliciously and wilfully revile and curse those by whose means they have received life and Beeing and the natural faculty of Speech should for this sin be deprived of life and beeing and so have all use of their tongues taken from them Use 1 Use 1. See then what to think of such wretched and ungracious Children who are guilty of this Sin They are unworthy to live upon the face of the Earth to see the light or breathe in the Aire if they be so wicked as to curse or revile those by whose means they came first to enjoy this life and to see the light of the Sun c. Worthy they are to have their tongues cut out of their heads yea to have their whole bodies deprived of life sense by the sword and power of the Magistrate And though in some Churches the Law of man and Power of the Magistrate doth not so take hold as it should do of such lewd Children to cut them off by death yet let them not presume of impunity for the Lord himself can and will in this case take vengeance into his own hands and bring them by some means or other to an untimely death in this World and in the World to come punish them with everlasting death if they do not speedily repent in great measure for so heinous and unnatural a sin as this is Use 2 Use 2. This should move us to wish and desire of God that this Law may take place and be executed in this Church for the terrour of all such ungracious Children See B. Babington on Exod. 21. 15. where he mentioneth the Testimony of a good Writer as he saith who saw one put to death in the Church of Tigurine who had cursed and reviled his Mother Mark 7. 11. But ye say If a man shall say to his Father and Mother It is Corban that is to say a Gift by whatsoever Mar. 24. 1621. thou mightest be profited by me He shall be free OUr Saviour in the 9th Verse charged the Scribes and Pharisees with the sin of rejecting God's Commandement for the keeping of their own Tradition Then from the 10th Verse unto the 14th he proveth that they did so by an example or instance given of two particular Precepts of the Law of God which they by their Tradition did make Voyd And 1. He alledgeth those Precepts of the Law of God Ver. 10. 2. He setteth down their contrary Tradition by which they abrogated the Law of God shewing how by it they made voyd the Precepts of God's written Law Ver. 11 12 13. And 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law 2. Sundry other Traditions Ver. 13. Of the Precepts of the Law of God alledged by our Saviour Ver. 10. I have spoken Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees c. Where we are to consider 1. The Tradition it self alledged Ver 11. 2. The hurtfull and dangerous Effects and Consequents of that Tradition Which are two 1. That by it they hindred Children from doing Duty to Parents Ver. 12. 2. That by it they made the Word of God of none Effect Ver. 13. Touching the alledging of their Tradition Consider 1. The maner of alledging in these words But ye say 2. The matter or substance of it If a man say to his Father c. From the manner Observe That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures and the written Word of God So did these Scribes and Pharisees Whereas Moses or rather God himself by Moses saith Honour thy Father and Mother c. They on the contrary taught that in some case Children were not bound to honour Parents So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies by which Doctrine they plainly crossed the Doctrine of the Law of God forbidding not onely hatred of Friends but even of Enemies as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God For example the Word of God saith Marriage is honourable in all c. Hebr. 13. But they say It is not honourable in Ministers of the Church but unlawfull The Word of God saith Every Creature of God is good being received with Thanksgiving 1 Tim. 4. 4. And again Eat whatsoever is sold in the Shambles 1 Cor. 10. 25. But they say It is a sin to eat Flesh-meat upon some Dayes and at some Times c. Christ at the Institution of the Lord's Supper said Drink ye all of this But they say The common People need not Drink of the Sacramentall Cup but onely the Priest Vse Use See how to know false and corrupt Teachers from true and sound examine their Doctrine by the Scriptures according to the rule prescribed 1 Thess 5. Try all things and see whether it agree therewith or whether it do crosse or
Cares and Desires and quench them c. He that giveth Christ and Heaven will He not give Earthly things to his Children He knoweth our wants and hath speciall care of all his See Matth. 6. If he feed the young Ravens cloath the Grasse of the Field c. Therefore 1 Pet. 5. 7. Cast all your care on Him c. Heb. 13. He hath said I will not fayl c. Psal 24. 1. The Earth is the Lord's c. Object Object I have a great Charge of Wife Children c. And the Times are hard and worse may come hereafter c. Answ Answ 1. Charge of Wife and Children is no excuse at all for Covetousness A moderate care onely is to be used and lawfull means to provide for our selves and those that belong to us leaving the successe to God whose Blessing and not our care brings Wealth c. 2. God is able to provide for thy Children as well as for thee and will do it if thou depend on Him by Faith and walk before him in obedience to his Will c. Psal 37. 25. I have been Young and now am Old yet never saw I the Righteous forsaken nor their Seed begging Bread 3. He is also able to provide for us and ours in the hardest Times that can come How did he provide for Elijah in the time of Famine And for David in the Wilderness The seventh Sin coming out of the Heart is Wickedness which cannot here be meant generally of all kinds of Wickedness or Sin for then it should be the same with the other sins named before and after it It must therefore be understood of some special kind of sin and wickedness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Evangelist doth come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly one that takes pains in practise of Sin exercising himself therein diligently and consequently one that is hardned in a sinfull course willfully going on in it Therefore it is so often in Scripture attributed to the Devill whose continuall labour and practise is to commit Sin doing nothing else See Matth. 5. 37. Matth. 6. 13. Eph. 6. 12. So then by Wickedness I take it we are most properly to understand here an obstinate and wilfull going on in a course and practise of Sin when a man gives himself to commit Sin willingly and with greediness delighting in it and making a Trade of it c. Called working of Iniquity and Sin Psal 6. 8. And committing of Sin 1 Joh. 3. 8. He that committeth Sin is of the Devil Called also plowing and sowing Iniquity Job 4. 8. Remedies against this 1. Consider how hainous and grievous a Sin this is for one to harden himself in a wicked course and to go on in practise of Sin c. This is a high degree of Sin yea one of the highest called standing in the way of Sinners Psal 1. 1. It is the peculiar property and mark of the Devil's Children 1 Joh. 3. 8. shewing them to be destitute of all sanctifying grace of God's Spirit This is the proper difference between the Godly and Wicked They both do fall into Sin but the Wicked onely do work wickedness c. 2. Consider how fearfull and dangerous it is for any to be an obstinate Worker of Iniquity in that this pulleth down upon such most certain and heavy Judgments of God in this Life and after this Life Psal 11. 6. Upon the Wicked God shall rain Snares Fire and Brimstone and an horrible tempest c. Psal 68. 21. He will would the hairy Scapl of him that goeth on still in his Trespasses Rom. 2. 5. Such are said To treasure up wrath to themselves against the day of wrath c. Luke 13. 27. Depart from me all ye Workers of Iniquity It is not sin but continuance in sin and obstinate going on in it without Repentance that bring swift Damnation on the Wicked Jam. 1. 15. Sin when it is finished bringeth forth Death 3. Beware of custom in Sin yea in any known Sin For this will harden the Heart and so bring a man to this obstinate Wickednesse to be a greedy Worker of Iniquity Mark 7. 23. All these things come from within and defile the man June 2 1622. THe eighth Sin is Deceipt Fraud or Guil whereof there are two sorts 1. Towards God 2. Towards Man Towards God is that Deceipt or Guil whereby one maketh outward shew or profession of Religion and Holiness but is not answerable in Deed and in Truth to that shew which is made but cometh short thereof having a false and unsound heart towards God Psal 32. 1. Blessed is he whose Iniquity is forgiven c. and in whose spirit is no guil This is the same with Hypocrisy towards God Towards Man Deceipt or Guil is That cunning craft and subtilty whereby one makes shew of love and good dealing towards others yet under pretence hereof hideth malice and unjust dealings of this the Apostle speaketh 1 Pet. 2. 1. Laying aside all Guil and Hypocrisy c. And this is principally meant in this place This Deceipt or Guil towards Men is twofold 1. Inward of the Heart when there is a heart and a heart as the Scripture speaketh that is a double or hollow heart in one man towards another See Psal 12. 2. A common sin in this dissembling Age wherein we live 2. Outward in dissembling Speech and fraudulent practises one towards another Touching dissembling Speech it is when one speaks fair to another and pretends love but intends the contrary in heart Psal 55. 21. The words of his mouth were smoother then Butter but War was in his heart his words were softer then Oyl yet were they drawn Swords And this also is a very common and raigning sin in our times insomuch that we may use the words of the Prophet Jer. 9. 4. Take heed every one of his Neighbour and trust not in any Brother For they will deceive every one his Neighbour and will not speak the Truth they have taught their Tongues to speak lies c. Touching deceitfull practises toward Men they are sundry and manifold Some in the matter of Bargaining and mutuall Contracts and some out of such Contracts In Bargaining and Contracts deceipt is practised sundry wayes I will but briefly mention the principall especially in Buying and Selling. 1. Selling that which is naught and counterfeit for good or mingling good and bad Wares together so as the bad is not perceived and in concealing the faults of that which is sold 2. Selling at too high a rate inhauncing prices for more than the Commodity in equity and conscience is worth 3. Giving day for payment that the price may be inhaunced which is selling of time no better then Usury 4. Ingrossing of Wares and commodites That they may sell at their own prices unto which referr Monopolies 5. Using false weights c. Abomination to the Lord Prov. 11. 1. Hither also referr the deceipt
a certain Woman whose young Daughter had an unclean Spirit heard of him and came and June 16. 1622. fell at his Feet c. TOuching the Places where this Miracle was wrought you have before heard Now in the next place I am to speak of the impulsive Cause moving our Saviour to work it which was the sute made unto him by a certain Woman of Syrophoenicia in behalf of her Daughter intreating him to cast the Devil out of her set down Ver. 25. 26. Where we have these particulars to consider 1. The Person suing unto Christ described 1. By her Sex A certain Woman 2. By her outward Profession A Greek or Gentile 3. By her Country Syrophoenicia 2. Consider the Occasions or impulsive Causes of her sute 1. The afflicted estate of her Daughter having an unclean Spirit 2. The Fame she had heard of Christ 3. Consider the manner of her coming and putting up this sute to Christ In most humble sort abasing her self at his Feet 4. The matter of her sute That he would cast out c. First of the Description of the Person And first of her Sex A certain Woman Though she was of the weaker Sex as the Woman is said to be in Scripture yet there was a great measure and strength of Faith in her as appeareth Matth. 15. 28. Observ Observ The Lord sometimes giveth great measure of Grace and strength of Faith to the weaker Sex even to Women which are called the weaker Vessels 1 Pet. 3. 7. So before Chap. 5. 34. our Saviour commended the Faith of the Woman which came to him to be cured of her bloody Issue And in Scripture we find examples recorded of sundry excellent Women indued with a great measure and strength of Faith and other Graces As Sarah Debora Hannah Hester Mary Magdalene Martha Lydia Dorcas c. And especially the blessed Virgin the Mother of Christ Therefore also Paul in his Epistles doth mention and commend sundry Women for the Graces which were in them See Rom. 16. and Phil. 4. 3. So Hebr. 11. not onely Men but Women are commended for the strength of their Faith as Sarah Rahab c. And ver 34. By Faith some out of weaknesse were made strong c. Women received their Dead raised to Life again c. yea the Lord oftentimes gives greater measure of Grace to Women than he doth to Men. So Chap. 5. that Woman which had the bloody Issue shewed far greater Faith than Jairus the Ruler of the Synagogue So Abigail far excelled Nabal her Husband in the Grace of Wisdom and Discretion c. Reason Reason 2 Cor. 12. 9 The power of God is made perfect in weakness c. Use Use Comfort to faithful and religious Women against the infirmities incident to their Sex Though they be naturally the weaker Sex yet if they conscionably use the means to get supernatural strength of Faith Courage Widsom c. the Lord will give these to them as soon as to Men. Let them therefore labour to be strong Men in graces of Faith Wisdom spirituall Courage c. Revel 12. 5. The Woman travelling brought forth a male Child Such should all the Children of the Church labour to be though not by natural Sex yet by supernatural strength of Faith c. The next thing by which this Woman is described is her outward profession being a Gentile and her Country being of Syrophoenicia I will handle both these together A Greek That is a Gentile by outward profession See Gal. 3. 28. one that formerly professed the Religion of the Greeks that is of the Pagans and Heathen which lived in ignorance of the true God and of his Word and of the right manner of his Worship being without God in the World and strangers from the Common-wealth of Israel Eph. 2. I say she had formerly professed and lived in this blind and profane Religion of the Gentiles though now she had no doubt renounced that Heathenish profession and had begun to joyn her self to the People of the Jews among whom was the Church of God at that time A Syrophoenician by Nation That is one that was born and lived in the Country of Syrophoenicia which is so called as is most probable because Phoenicia was part of the Country of Syria or else as others think because it bordered unto Syria Object Object Matth. 15. 22. She is called a Woman of Canaan c. Answ Answ It is most probable as the learned observe That the same Country had both these names and that it was called by the Hebrews and Jews the Land of Canaan and by the Greeks Phoenicia And this Canaan or Phoenicia was the Sea Coast of Syria in which stood the Cities of Tyre and Sidon before mentioned Numb 13. 29. The Spies brought word to Moses That the Cananites dwelt by the Sea and by the Coast of Jordan And Judg. 1. 31 32. it may appear that the Cananites dwelt either in Sidon or near unto it Now Sidon was a City of Phoenicia as hath bin before shewed and is agreed upon by all the learned See Purchas his Pilgrim p. 87. and Scultet Annot. in Matth. Marcum Cap. 43. Therefore it is most probable That this Woman was of the Race and Stock of those cursed Canaanites which were yet remaining in that part of Syria notwithstanding the People of God were commanded utterly to root them out Now the Evangelist doth mention her profession that she was a Gentile and her Country that she was a Syrophoenician or Cananite thereby to commend the singular Grace and Mercy of God in calling her out of that grosse blindness and profaness in which she had formerly lived and in revealing Christ unto her and giving her Faith to believe in him Quest Quest How could she come to know Christ and to believe in him seeing she was a Gentile and a Canaanite which lived out of the visible Church among Pagans c. not having the Word of God among them to instruct them Answ Answ Though she were a Gentile and Canaanite yet it is most likely That many Jews also lived amongst the Cananites or Phoenicians in this Country and were mingled with them See Judg. 1. 31 32. Therefore from the Jews she might learn the Doctrine of the Messiah taught in the Writings of Moses and the Prophets See Matth. 5. 22. and so might be moved to believe in him Besides she had heard of the Fame of his divine Doctrine and great Miracles as we shall see afterward more plainly by which she was also moved to imbrace him as the true Messiah Observ 1 Observ 1. In that this Woman being a Gentile was called to believe in Christ and coming to Him by Faith did obtain this great benefit of having her Daughter freed from the tyranny of the Devil and not onely this Temporall benefit but even all Spirituall blessings which concerned her Salvation as we are not to doubt Hence gather That Christ Jesus came into the World for
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
to help her we may learn this that the Lord doth sometimes shew himself strange toward his Children in their troubles making shew as if he did not regard them or would not help and deliver them when at the same time he is purposed speedily to help them See before Chap. 6. 48. Thus the Lord seemed not to regard the Israelites in their bondage in Aegypt but suffered it to grow greater and yet even then was he minded speedily to deliver them So David Psal 22. 1. compared with v. 22. c. So when Jonah seemed to be cast out from God's sight his deliverance was at hand Observ 3 Observ 3. See here how many wayes and how mightily the Faith of this Woman was tried and exercised This may appear by comparing this Verse with Matth. 15. 23 unto the 27th It was a great trial to her Faith to have her young Daughter possessed of a Devil But this made it much greater that when she came to Christ for hlep he was so far from hearing and granting her request that he vouchsafed not to answer her a word at first Yet was not this all for there are sundry other circumstances expressed by the Evangelists which do shew how wonderfully her Faith was assaulted for our Saviour did not onely refuse at first to speak to her but when he did speak he gave her none but words of great discouragement first telling her plainly that he was not sent but to the lost sheep of the House of Israel that is to the Jews therefore not to her being a Gentile and not a Jew Then when she further urged her sute in most humble and reverent manner he answered as we see in this Verse giving her no more comfort than before nay rather much greater discomfort in that he doth argue or plead against her shewing Reasons why he could not grant her Request and seeming withal to blame and reprove her for asking that which was not fit for him to give yea not onely so but reproaching her also with the name of a Dogg c. Hence observe That the Lord doth use to exercise the Faith of his Children in this life with many and great trials and oppositions And these are of two sorts 1. Outward Afflictions in Body Goods good Name Friends c. with these the Lord useth greatly to try and exercise the Faith of his Children as we see in the Examples of Job David and many others in Scripture See Heb. 11. 36. 2. Inward tryal which are of two sorts 1. Such as the Lord suffereth Satan to exercise the Faith of his Children with Luke 22. 31. Satan hath desired you to sift you as Wheat c. that is greatly to try and assault your Faith Thus the Lord tryed Paul's Faith by the Messenger of Satan buffeting him 2 Cor. 12. 17. 2. Such trials wherewith the Lord himself doth oftentimes immediately from himself exercise his Childrens Faith for thus he doth often oppose himself directly against their Faith and wrestle with it and with them inwardly as he did with Jacob Gen. 32. 22. causing them inwardly to feel the burden of their sins and the terrours of his wrath which is the greatest and most fearful of all trials Thus he tried David Job Hezekiah And thus our Saviour Christ here tryed the Faith of this Woman opposing it directly and fighting against it as it were by Reasons and Arguments pleading against her c. Reasons Reasons 1. That their Faith being thus greatly assaulted the soundness of it may more clearly shine forth to themselve and others 2. That this through-trial of their Faith may be found to their eternal praise honour and glory at the day of Christ 1 Pet. 1. 7. 3. That the wonderful Power of God may be glorified strengthning them to bear so great Assaults Vse 1 Use 1. To make accompt of this that our Faith must be greatly tryed and assaulted with many difficulties and oppositions outward and inward sometimes by outward crosses lying heavy on us sometimes by Satan tempting us to distrust c. sometimes by God himself wrastling with us and seeming to fight against our Faith yea sometimes we must look to feel all these assaults at once to be made against our Faith therefore prepare and arm our selves before-hand daily to fight this good fight of Faith 1 Tim. 6. 12. As it is a good fight so it is a very great fight even the greatest that can be endured in this life Far more difficult and dangerous than any bodily fight or warfare against bodily Enemies Ephes 6. 12. We wrestle not against flesh and blood but against Principalities and Powers c. yea sometimes against God himself as Jacob did c. See how truly our life is said in Scripture to be a Warfare and we to be Souldiers c. Therefore look not for a life of ease nor think it an easy matter to be a good Christian no we must endure hardness as it is said 2 Tim. 2. 3. Our Faith must endure many and great combats outward and inward fightings within and terrours without as Paul felt Therefore daily prepare and arm our selves to fight this great fight of Faith lest when we meet with so great Enemies and Oppositions we be dismayed Quest Quest How shall we prepare and arm our selves Answ Answ 1. Pray unto God daily for more and more strength of Faith whereby we may be able to withstand so many and great assaults as we must look for Pray as the Apostles did unto Christ Lord increase our Faith and with him Mark 9. I believe Lord help my Unbelief Joyn also Prayer to the use of other good means for the strengthning of our Faith as diligent hearing of the Word reading of the Scriptures meditation on the Promises of the Gospel c. 2. See that our Faith be true and sound Faith not fained and counterfeit If it be true and sound effectually apprehending God's Mercy in Christ c. then it will be able to hold out and to endure all Oppositions But if it be a counterfeit Shadow of Faith if it be but a carnal Presumption or vain Imagination or a temporary Faith it will never hold out against so great trials as must be indured Ephes 6. 16. It is said to be our Shield whereby we must quench all the fiery darts of Satan Look therefore it be not a broken Shield but firm and sound such as may bear off the greatest blows which Satan can give us by his Temptations c. To this end often examine our Faith by the Word of God that we may know it to be a Shield of Proof Vse 2 Use 2. Comfort to the faithful meeting with great and manifold assaults made against their Faith when they are not onely tryed with outward Afflictions but also much exercised with inward trials and oppositions of Satan yea when they feel God himself wrestling against them and shewing himself as an enemy to them Yet let them not be dismaied
constancy and perseverance in Prayer though they do not at first or for long time perhaps find the fruit and confort of their Prayers This must be so far from discouraging them that it must provoke and excite them to perseverance in Prayer and cause them to be more and more instant and importunate with the Lord Luke 18. 1. for assuredly if they thus continue in Prayer and follow God with their earnest sutes from time to time though he long defer to hear yet he will hear at length though for a time he stop his ears and shut out their Prayers yet he will at length shew that his ears are open to them though for a time he seem to shut the door and gate of mercy yet he will at length set it wide open if thou continue knocking at it c. Yea the longer he defers to hear the more abundantly and liberally will he at length give unto thee that which thou hast long sued for he will even open the fountain and treasury of his Grace and Mercy to thee as he did to this Woman Observ 2 Observ 2. This faithful Woman was tried and exercised for a time with many and great trials and afflictions both outward and inward It was a heavy outward Affliction to her that her young Daughter was given over to the Devil's Tyranny to be possessed and miserably vexed of him And it was no less grievous an affliction to her mind and Conscience that when she came and prayed to Christ to help her he not onely refused to hear her but pleaded against her and seemed also to speak contemptibly and reproachfully of her as we have heard And yet here we see that in the end the Lord gives a happy and comfortable end and issue to all these her troubles for our Saviour assureth her that her Prayer is heard and her Daughter delivered from the Power of the Devil Hence then we learn that howsoever the Lord doth use to try and exercise his Children with many and great troubles inward and outward yet he doth in the end deliver them and give them a happy and comfortable issue out of their troubles Psal 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation make away to escape c. Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord c. 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations c. Many Examples of this we find in Scripture as in Joseph Job David Jeremy Daniel Jonah Paul c. All these greatly tryed with Affliction yet were all in the end delivered and found a happy issue c. Reasons Reasons 1. The Lord hath promised thus to deliver his Children in due time out of their troubles Psal 91. 15. I will be with him in trouble I will deliver him c. Psal 50. Call upon me in the day of trouble I will deliver thee 2. It makes for the Glory of God even for the Glory of his Power Mercy and Faithfulness to give a comfortable issue to the troubles of his Servants according to his promise therefore his own Glory being most pretious unto him he cannot but deliver them 3. He hath also respect herein to his Children's Infirmity not alwayes holding them under the Crosse lest through natural Infirmity they should faint and be discouraged in their troubles or grow to Impatiency and murmuring or be moved to use unlawful means to help and deliver themselves Psal 125. 3. The Rod of the wicked shall not rest upon the Lot of the Righteous lest the Righteous put forth their hands unto Iniquity See also 1 Cor. 10. 13. Vse 1 Use 1. Great comfort to the faithful in all trials and afflictions with which the Lord exerciseth them though they seem never so tedious and grievous for the present and though never so long continued this is their comfort that they shall not alwaies be holden under the Cross the Rod of God shall not alwaie rest upon them but they shall in time be delivered there is a time set and appointed of God for their deliverance and for the happy issue and end of their troubles and though this time be never so long deferred yet come it shall at length and they shall have deliverance Hebr. 10. He that shall come will come c. In the mean time we must wait upon God by Faith Hope and Patience resting and building upon his Promise which he is faithful to perform and will in due time perform sooner or latter by one means or another either by removing the cross it self or by mitigating the sharpness of it or by giving Strength and Patience to bear it For there are many wayes of delivering and many kinds of God's deliverance It is our Ignorance to dream but of one kind which is the removal of the Evil or Affliction it self which we suffer whereas the Lord hath other wayes to deliver which are or may be as good and better for us Though he take not away the cross it self yet if he deliver thee from the sharpness of it if he deliver thee from murmuring and impatiency and from fainting and sinking under the burden of thy Cross these are great deliverances and the Lord herein doth much for thee Besides he will also in the end take away the Affliction it self and free thee from it if not in thy life time yet at the end of life by death which shall put an end to all troubles and miseries of the godly Revel 14. 13. Blessed are the dead they rest from their labours c. This being so it should comfort us in all troubles and keep us from fainting and being weary in our minds and from casting away our hope and confidence in God Hebr. 12. My Son faint not when thou art rebuked of the Lord. There is no cause why we should faint or be discouraged no not in the most grievous trials and of longest continuance though the Lord should hold thee never so long under the Rod yet remember that he hath promised deliverance in due time and it makes for his honour and glory to deliver thee therefore he cannot but do it in due time though it be never so long first In the mean time live by Faith and make not too much haste out of trouble till the Lord please to make a way for thee Isa 28. He that believeth will not make haste Prescribe not God any time when to deliver thee or means or manner how to deliver thee but refer all this to his wisdom who knoweth the fittest time and the best way and means c. He knoweth when we have been exercised and tryed enough in the fire of Affliction As the Gold-smith knoweth best when to put in the Gold into the fining pot
extraordinary occasions are offered us Observ 3 Observ 3. Further Note here the forwardness of the People in coming unto Christ in so great a multitude to be partakers of his Doctrine and Miracles For although many as it is likely came more for love of his Miracles than of his Doctrine yet no doubt but many also came out of love of his Doctrine and with desire to profit by it for otherwise our Saviour would not so commend their zeal and forwardness which they shewed in coming so far to him and continuing so long with him as he doth afterward But more of this hereafter So much of the occasion of Christ's working this Miracle which was the want of Food in which this great multitude of people was Now followeth the special Antecedent or Preparative which went before the Miracle viz. The conference of Christ with his Disciples about the People's want and the relieving of them Where 1. Is laid down the Preparation to this Conference which was his calling of his Disciples unto him But this I will not insist upon This was done that they might conveniently hear him and to stir up their Attention 2. The Conference it self which consisteth of four parts 1. Our Saviour's first words or Speech used unto them professing his compassion towards the People in regard of their necessity and want of Food and his Unwillingness to send them away Fasting in regard of the hurt and danger that might ensue thereof ver 2 3. 2. Their Answer unto Christ's Speech doubting and demanding how and by what means so great a multitude could be provided for and satisfied with Food in the Wilderness Ver. 4. 3. His Reply unto them demanding how many loavs they had Ver. 5. 4. Their Answer certifying him of the number Seven Quest Quest Why did our Saviour thus call his Disciples to him and confer with them before he wrought the Miracle Answ Answ Thereby the better to prepare and fit them to be meet partakers of the Miracle which he was about to work and to profit by it by stirring up their hearts and minds both to think seriously of the People's want of Food and to be affected therewith as himself was and also to think of his Divine Power which he had formerly shewed by the like Miracle as we heard in the sixth Chapter by which Power he was also now able to feed the People miraculously as he had done before See the thirty fifth Verse of the sixth Chapter c. Touching the first part of the Conference viz. Christ's first words or speech unto his Disciples we may consider in it two things 1. A profession of his tender care and compassion over the People 2. The Grounds or Motives moving him to this Compassion which are two 1. The necessity of the People wanting provision of Food having nothing to eat which is amplified by the continuance of time how long they had been with him and had been in want of Food even three dayes 2. The hurt and danger which might ensue if he should send them home Fasting that is unfed or unsatisfied with Food they would be in danger to faint by the way viz. through excessive weakness and weariness caused by such long Fasting And the Reason of this danger is given in the words following Because many of them came from far therefore having a long way to return home again there was the more danger and likelihood of fainting by the way in their return I have Compassion The word in the Original signifieth very tender compassion and pity such as is in natural Fathers or Mothers towards their Children for whom their Bowels yearn inwardly with grief if they see them in any misery Observ 1 Observ 1. Our Saviour Christ perceiving the forwardness of the People to come unto him and to stay long with him to hear him and to be partakers of his Miracles he shews his forwardness to care and provide for them in their necessity even before they take care for themselves and therefore before they seek to him and before his Disciples put him in mind of the People's want as they did Chap. 6. he first takes occasion to testify his compassion on them and his care to feed them in their hunger Whence we may observe how ready and forward the Lord is to care and provide for his Servants and Children in temporal things of this life being careful for themselves pittying them when they pity not themselves providing for supply of their wants before they use means to provide for themselves preventing them with his Blessings in temporal things bestowing them upon them before they ask or seek for them by Prayer Psal 31. 3. David saith the Lord prevented him with the Blessings of Goodness As a kind loving Father takes care of his Child before it care for it self when it is young yea when it is asleep so the Lord c. Vse Use Great comfort to the faithful Servants of God and Followers of Christ For if he be so carefull of them to supply their wants in temporal Blessings even before they care or use means for themselves If he provide for them when they are too slack in providing for themselves then how much more when they are provident and moderately careful for themselves And if he many times bestow Blessings of this life upon them and supply their wants before they ask or seek to him by Prayer how much more will he do it if they seek and Pray unto him c. Therefore fear not want or poverty hunger or thirst c. So long as thou art carefull to follow Christ and his Word and art diligent and Conscionable in serving Him he will provide for thee in Temporal things of this life if thou first and principally seek Spiritual and Heavenly Matth. 6. 33. Seek first the Kingdome c. Thou mayest be in some want for a time yea perhaps a long time but the Lord will not suffer thee to want any thing that is good for thee Psal 84. 11. but he will in due time supply thy want yea perhaps when thou least thinkest of it and art least carefull he will prevent thee with his fatherly Care and Mercy c. Observ 2 Observ 2. Christ Jesus our Lord is a very mercifull Saviour and High Priest towards his Faithfull Servants and Followers being in any necessity or misery ready to pitty them and to shew compassion upon them in their miseries So Chap. 1. 41. But this hath been often before observed See the sixth Chapter Ver. 34. Use 1 Use 1. Comfort to us in all miseries c. Vse 2 Use 2. Imitate Christ in being merciful So much of our Saviour's tender Compassion toward this People Now to speak of the Grounds of his Compassion And 1. Of the first viz. The People's want of food amplified by the continuance of time in which they had been with Christ even three dayes Quest Quest Whether it be likely that the People did eat nothing at all
Form of Godliness but deny the Power of it Take heed it be not so with thee lest thou be excluded from Heaven with those Matth. 7. 22. So much of the Persons which came to question with Christ Now to speak of their practise They came forth This manner of Speech implyeth that they came forth of set purpose unto Christ to question with him c. Therefore it is not said they met with him occasionally or by chance as we say but they came forth or went out of purpose to meet with him and to question with him which shews their readiness and forwardness yea their eager desire they had to shew their malice against Christ in tempting him by seeking a Sign c. in that they took such pains to make a Journey of purpose to the place where Christ now was and it may be that some of them if not all came a good long way to meet with him and yet all this pains was taken for an evil and wicked end and purpose Observ The wicked are very forward and diligent in practising Sin and in accomplishing their wicked desires and purposes See before on the first Verse of Chap. 7. So much of their coming forth to meet with Christ Mark 8. 11. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven Octob. 6. 1622. tempting him THE next thing to be considered is Their questioning with him They began to question with him that is To reason and debate some matters with him by asking Questions and propounding doubts to him requiring his Answers Quest Quest What did they question with him about Answ Answ Most likely it was about his Person and Calling Who he was and Whether he were indeed the true Messiah promised and sent from God as he made shew to be and as some others held him to be Also By what Power and Authority he preached and wrought so many great and miraculous Works These or the like doubts and Questions it is likely they moved unto him Especially they questioned with him about his Calling Whether he were called and sent immediately from God for if he were then they would have him shew and prove it to them by some new and extraordinary Sign or Miracle from Heaven Now this and the like Questions they moved to him not of a true desire of being instructed by him nor with unfeigned purpose of believing in him if he could prove himself to be sent from God but onely to tempt him as is said afterward Observ Observ It is the manner of Hypocrites to reason and move doubts and Questions about matters of Religion but without any true desire or purpose of embracing or putting in practice those things that are taught and shewed them by others Joh. 1. 19. the Jews sent Priests and Levites unto John Baptist to ask of him whether he were the Christ or Elias c. and yet when John had resolved them they did not believe in Christ And Isa 58. 2. They seek me daily and delight to know my wayes they ask of me the Ordinances of Justice c. and yet these Hypocrites had no true desire or care to yield Obedience to the Word of God which they enquired after So Jerem. 42. 3. they would have the Prophet pray unto the Lord to shew them the way in which they should walk and the thing that they should do and withal they made great shew of a willingness and desire to do what should be required of them Ver. 5 6. and yet afterward when the Prophet had shewed them the Will of God the very same Persons refuse to obey it See Chap. 43. ver 2. And daily experience may shew the truth of this For we see that many will come to the Ministers of God to move Questions and Cases of Conscience and yet have no purpose to practise or embrace what is shewed them but rather to do still as they list whatsoever Answer or Resolution be given to their doubts For Example Some will move such Questions as these Whether it be lawfull to put Money to Usury Whether lawfull to sell some kind of wares on the Sabbath Whether lawfull to play at mixt games of Cards and Dice Whether mixt dancing of Men and Women together be lawful Whether lawful for Gentlemen or others to keep impropriate Parsonages where there is not a sufficient maintenance left or provided for the Minister Whether it be necessary for Masters of Families to have private Prayers with their Families twice a day c. These and the like Questions many will move but if such an Answer be given as liketh them not they go away sorrowful like that young man Mat. 19. which shews them to be unwilling to put in practise the things that are taught them if they do any way cross their corrupt nature and disposition For this is indeed our nature to desire that the Word of God should fit our carnal desires and affections and therefore if it cross and restrain them we are loath to be obedient Use 1 Use 1. Take heed of coming to the Ministers of God or to others to move Questions of Religion with an hypocriticall mind and purpose and see that we bring teachable minds and hearts desirous not onely to know but to practise what is shewed and taught us else come not at all David prayeth thus to God Psal 119. 33. Teach me the way of thy Statutes and I shall keep it unto the end So should we c. Vse 2 Use 2. If some that are but Hypocrites may be and are sometimes desirous of Knowledge and forward to ask Questions in matters of Religion then how are such to be blamed who go not so far as to be inquisitive after Knowledge or to ask any Questions of Religion or of the Word of God These are in this respect worse than the other and come short of them So much of their questioning or disputing with Christ about his Person and Calling Now in the next place we are to speak of their sute or petition made unto Christ which was that he would shew a Sign from Heaven which is amplified by the manner of their seeking or by the end of their seeking such a Sign viz. To tempt him A Sign from Heaven The word Sign doth properly imply some outward sensible thing by which some other thing is signified represented or brought to remembrance But in Scripture it is sometimes used to signifie an extraordinary Sign or Miracle properly so called because by it the divine Power of God and his divine Attributes as Wisdom Justice Mercy c. are in speciall manner signified and declared unto Men. So Mark 16. 20. The Lord working with them and confirming the Word with Signs following So here Now further by a Miracle from Heaven they understand no doubt some more speciall and extraordinary Miracle than any that Christ had yet wrought even such a one as might appear to be shewed immediately
through Unbelief doubt and distrust of God's Providence Psal 78. 10. Can God furnish a Table in the Wilderness Vse 1 Use 1. See by this how hard a thing it is for any in want of outward means to believe and rest upon God's Providence for things of this life in that the best Saints and Children of God themselves are so apt in this case to shew weakness of Faith c. Now if it be so hard for such to rely upon God's Providence in want of means how much more for others who have no Faith at all Experience may teach us the difficulty of this practise of Faith in want or in scarcity of outward means how hard then it is to rest on God and upon his bare Word and Promise to be provided for though we see not how In time of plenty and while we enjoy the ordinary means then it is easy to believe God's Promise and to rest on him but if he try us with want here is the difficulty to trust and to rely upon him to be provided for extraordinarily Which therefore shews what need we have not onely of Faith but of a great measure of Faith to believe and rest upon God's Providence in time of want and that we had need to use all possible means to attain to this Faith and to have it confirmed in us Use 2 Use 2. Teacheth us to labour and strive by all means against this Infidelity and Distrust of God's Providence in times of want and so much the more because it is a Sin and Corruption so natural to us all even to the best Christians who are apt to be tainted with it in some degree as we have heard therefore must we the more labour and take pains in the use of all good means to cure and redress this Infirmity and Corruption in us Remedies against distrust of God's Providence in want of outward means for this life 1. Pray unto God to give us Faith whereby to rest on him and his Providence casting our care and burthen on Him at all times especially in time of necessity when outward helps and means do most fail us And pray also for more strength of Faith 2. Consider what is said Matth. 6. 32. that our heavenly Father knoweth our wants yea he taketh special notice of them all and therefore being our Father in Christ and we his Children he will not leave or forsake us in our wants but supply us in due time with a sufficiency and so far as is good for us Psal 34. 3. Consider God's Promise made to us that he will provide for us and not fail or forsake us in our greatest wants Hebr. 13. 5. he hath said I will never leave thee nor forsake thee c. Psal 55. 22. Cast thy burthen upon the Lord and He shall sustain thee c. Psal 37. 19. In time of Famine they shall have enough 4. Look at God's Power being All-mighty and All-sufficient to make good his Promise and to provide for us in our greatest extremity if not by ordinary means yet by extraordinary His Power is above all means He can do above all we ask or think Ephes 3. And though we are not now to desire or look for Miracles yet God's Arm is not shortned 5. Look at the Examples of such as God hath provided for extraordinarily in their greatest necessity when they have relyed on Him as Elijah in the Wilderness fed by Ravens And the Widdow of Sarepta 1 King 17. The People which followed Christ in the Wilderness fed by him miraculously ut suprà audivimus Mark 8. 17 18 19 20 21. And when Jesus knew it He saith unto them Why reason ye because ye have no Febr. 20. 1624. Bread c. THE Evangelist having in the Verse going before mentioned the great fault and infirmity of the Disciples in misconceiving Christ's admonition given them touching the shunning of the corrupt Doctrine and Opinions of the Pharisees and Herodians Now in these Verses he setteth down at large our Saviour's sharp Reproof of his Disciples Infirmity And because they offended many wayes and discovered sundry faults and corruptions as we heard upon the former Verse therefore our Saviour doth now particularly touch and reprove sundry corruptions and infirmities in them In the words consider two things 1. The ground of our Saviour's Reproof which was the notice taken of their fault and Infirmity discovered by their private reasoning together 2. The Reproof it self He saith unto them Why reason ye c. When Jesus knew it that is Perceived and took notice of their private Reasonings together c. Quest Quest How came He to know their private Reasonings together Answ Answ By the power and wisdom of his Divine Spirit as he was God in which respect all their words and thoughts were naked and open unto his sight Observ Observ See here an evidence of Christ's God-head in that he knew and was privy to the private words and speeches uttered by his Disciples in reasoning together by themselves yea he was privy to their very thoughts and affections taking notice of the inward and secret corruptions of their hearts as of their Ignorance Infidelity c. as appeareth by the words of this Reproof which followeth A plain proof unto them and us that he was not only Man but God having the properties of the Divine Nature in himself as to know the heart and to understand all secrets c. This property of the God-head he discovered also at sundry other times So before in the eighth Verse of the second Chapter it is said He perceived in his Spirit the private Reasonings of the Scribes against him Joh. 2. 24. He knew all men and needed not that any should testify of man for he knew what was in man See also Joh. 21. 17. But I will not insist on this because it hath been often observed Object Object Elisha knew the words uttered by the King of Syria in his Bed-Chamber 2 King 6. 12. Answ Answ Not of himself but by Revelation from God Now followeth the Reproof it self which our Saviour urgeth unto them by way of questioning and expostulating with them touching those things wherein they were faulty that so he may set the sharper edge upon his Reproof to make it work the more upon them And because as hath been said they were many wayes faulty therefore he doth reprove their several faults and corruptions More particularly four special faults and corruptions 1. Their Infidelity and Distrust discovered by this private Reasoning about want of Bread Why reason ye c. 2. Their Ignorance Dulness or Stupidity of mind to conceive the spiritual meaning of his former admonition given them Perceive ye not yet c. which Reproof is further urged again in the eighteenth Verse Having eyes see ye not c And again in the 21. Verse He said unto them How is it that ye do not understand 3. Their hardness of heart Ver. 17. Have ye your heart hardned
Lev. 19. Thou shalt not hate thy Brother c. But rebuke him c. Jude ver 22. Have compassion of some c. 3. It is to be done with the spirit of meekness or mildness toward such as are reproved especially toward our weak Brethren which offend or fall through infirmity Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are Spirituall restore such a one in the spirit of Meekness c. Neither is this Meekness in reproof and admonition to be shewed onely toward our Brethren but even toward all sorts of persons offending and having need of reproof so far forth as they are tractable and willing to be reclaimed Tit. 3. 2. Shewing all meekness to all men and 2 Tim. 2. 24. The Servant of the Lord must not strive but be gentle to all Men c. In meekness instructing those that oppose themselves c. But otherwise if the party offending be stubborn and obstinate in his sin he is rather to be terrified with a sharp and severe reproof than to be dealt withall in this mild and gentle manner 4. With wisdom and discretion which must be shewed 1. In observing due Circumstances of Time Place and Persons in ministring Reproof 1. We are to observe and take the fittest time when the party offending seemeth most tractable and fittest to take an Admonition in good part striking as we say when the Iron is hot Prov. 15. 23. A word spoken in season how good is it Herein Abigail shewed her wisdom in that she would not tell her Husband Naball of his fault and of the danger which he thereby brought upon Himself and his whole House while he was in his Drunken fit but let it alone till next morning when the Wine was gone out of him 1 Sam. 25. 36. 2. We are to observe the fittest place for Admonition and Reproof of others sins private offences are to be reproved in private places publick and open Crimes in more open place so far as they are openly known and scandalous and so far as we have a Calling to reprove them 1 Tim. 5. 20. Them that sin rebuke before all c. that is such as sin in open and publick manner to the generall scandall of others 3. We are to observe wisely the quality and disposition of the persons to be reproved Some are of a more soft gentle and tractable Nature These are the more mildly and gently to be dealt withall Others are of a more sharp and stubborn disposition who are more sharply to be reproved that this may humble them Jude ver 22. Of some have Compassion making a difference And others save with fear pulling them out of the Fire c. Tit. 3. 13. Rebuke them sharply Again some are Persons of higher Place and Degree as our Superiours in Authority or in Age or Gifts These are to be admonished with due reverence and respect to their Degree and Place others are of meaner Degree as our Equals and Inferiors These we may in more familiar and plain manner Admonish 1 Tim. 5. 1. Rebuke not an Elder but intreat him as a Father and the younger Men as Brethren The elder Women as Mothers the younger as Sisters with all purity 2. This wisdom and discretion must also be shewed in fitting our Reproof to the nature and quality of the offences to be reproved Some are smaller faults or sins of infirmity which are more mildly to be reprooved Others are more hainous Offences or Crimes or sins of presumption or joyned with obstinacy which are more sharply and severely to be reproved Vse 3 Use 3. Seeing it is a Duty required of Christians to admonish and reprove sin in others This must teach all such as offend to be willing to be admonished and to submit themselves to a just Reproof being given out of the Word of God or agreeable to the same not spurning against it or bearing spleen or conceiving dislike of such as tell us plainly of our Corruptions as many are wont but willingly imbracing such Christian Reproofs and making a holy and right use of them and striving to be thankfull to such as faithfully Admonish us and to love and like them the better c. So David Psal 141. 5. Let the Righteous smite me c. Yea though the party reproving or admonishing do fail in the manner of doing it yet if the matter be just and good and we know our selves faulty we are willingly and conscionably to submit thereunto See Prov. 25. 12. Observ 2 Observ 2. Though the Disciples were very faulty and discovered sundry great Corruptions and Infirmities yet our Saviour doth not for these Infirmities reject or cast them off but beareth with them and useth means by this Reproof to cure and redresse their Infirmities Whence we may learn That Christ Jesus our Lord is a gracious and mercifull Lord and Saviour toward his Faithfull Servants not casting them off for their Infirmities and Corruptions though many and great but bearing with them patiently and using all good means to cure and heal those Infirmities which he seeth to be in them Thus he dealt here with hiâ— Disciples and so at sundry other times So before Chap. 4. Ver. 40. though they shewed great weaknesse of Faith when they were in danger of being drowned yet he did not for this reâ—ect them but mildly reproved them So Matth. 26. when in the time of his agony in the Garden Peter James and John were so sleepy and sluggish that they could not watch with him one hour which was a great weakness in them yet he doth not thereupon cast them off c. So Joh. 20. 27. though Thomas shewed great weaknesse of Faith yet c. Therefore Hebr. 2. 17. he is called a mercifull High Priest And Chap. 4. 15. we have not an High Priest which cannot be touched with the feeling of our Infirmities Therefore also Esay 42. 3. it is prophesied of him That he should not break a bruised Reed nor quench the smoking Flax that is He should not cast off such as are weak in Grace but cherish the smallest measure of Grace where it is sound and sincere Vse 1 Vse 1. Great comfort to good Christians feeling and complaining of their sinfull Infirmities and Corruptions as ignorance infidelity hardness of heart weakness of obedience dullness and deadness of heart in good Duties Though they feel in themselves these and many other great Corruptions yet so long as they are truly humbled for them and constantly strive against them and so long as their Hearts are upright before God unfeignedly desiring to serve Him better and to be rid of those Corruptions and Infirmities Christ Jesus their mercifull High Priest will not reject or cast them off for their Infirmities but bear with them cherishing that weak measure of Faith and other Graces which is in them and using means to purge out the Corruption of sin from them more and more So far also is Christ their Saviour from
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
of the Town in the beginning of Ver. 23. 3. The manner and order of proceeding used by Christ in working the Miracle That he spit on the eyes of the blind c. Ver. 23 24 25. 4. The Miracle it self in the end of the 25th Verse He was restored to perfect sight 5. The Consequent that followed upon the Miracle our Saviour sent him that was cured home to his own House charging him neither to go into the Town nor to tell it to any in the Town Ver. 26. Of the first The Occasions of the Miracle 1. Our Saviour's coming to Bethsaida 2. The bringing of a blind man unto him 3. The sute and request made unto him in behalf of the blind man by those that brought him They besought him to touch him He cometh to Bethsaida Of this Town see before Chap. 6. ver 45. It was a Town of Galilee where our Saviour had before wrought sundry Miracles as may be gathered from Matth. 11. 20. where it is said he upbraided those Cities where most of his mighty Works were done because they repented nor Among which Cities Bethsaida was one there named Ver. 21. whence it may also appear that although our Saviour had wrought so many Miracles and also preached and taught often in this City or Town as is likely yet the Inhabitants did not profit thereby unto true Repentance but unthankfully and obstinately contemned his Doctrine and Miracles and therefore he there denounceth a wo against them yea he passeth Sentence of eternal Damnation in Hell against them telling them that it should be more tolerable for Tyre and Sidon in the day of Judgment than for them Quest Quest Why then did our Saviour now vouchsafe to come again to this unthankful City seeing he had before passed Sentence of Damnation upon the People of it and therefore it may seem there could be no hope or possibility of doing them good by his presence or by his Doctrine or by this or any other Miracle which he should work among them or near unto them Answ Answ That Wo and Sentence of Damnation is not to be understood generally of all the Inhabitants of this Town of Bethsaida but rather of the greater part or of the chief Inhabitants viz. of so many as should still remain and continue in Unbelief and Impenitency And therefore this hindred not but that there might be hope of the Conversion of some of them In which respect our Saviour now vouchsafed to come again to this Town both to preach there as is likely and also to work this Miracle though not in the Town yet near unto it that so by these means at least some of the Inhabitants might be moved to repent and believe in him Observ Observ The former Unthankfulness of this People of Bethsaida and their great contempt of Christ's Doctrine and Miracles did not hinder him from coming again to this Town to do them good by his Teaching and Miracles and though the greater part as is likely were so obstinate that there was no hope of their Repentance yet his care is to use the best means to call some at the least This may teach Ministers of the Word not to suffer the untowardness or unthankfulness of their People to hinder or discourage them from doing their Duty in Preaching the Word to them and in using all good means to gain them to the Lord if it may be Though they shew never so great contempt of the Ministry yea though they should shew themselves obstinate and to be wilful Contemners of the means of Grace so as there may seem little or no hope of doing good upon them yet ought not a Minister of God in this case utterly to cast off such or to give over using means to call and gain them to Repentance but with much patience to suffer their untowardness and unthankfulness and still to continue his care and pains in using the best means both by his publick Teaching and otherwise by private Admonition and good example of life to do them good proving if God at any time will give them Repentance 2 Tim. 2. 25. Yea although when a Minister of God hath long time laboured and done all he can to do his People good yet the greatest part reject the means of their own salvation so as there may seem to be little or no hope of their amendment yet ought a faithful Pastor with patience to suffer their unthankfulness and constantly to go on in his Ministry in hope to do good unto others which are more tractable and do profit by the means as Paul 2 Tim. 2. 10. I endure all things for the Elects sake c. So must we for the Elects sake that they may obtain Salvation by our means suffer the untowardness and wilfull contempt of the wicked and reprobate Ibi aequanimiter portandi sunt mali ubi aliqui reperiuntur boni saith an ancient Writer Ivo Carnot Epist 26. ex Gregorio apud Gratianum Now followeth the second special occasion of Christ's working this Miracle viz. The bringing of the blind man unto him while he was in the Town Who they were that brought or led him to Christ is not expressed it is most likely they were of his near friends or acquaintance who performed this work of charity and mercy to him in leading him to Christ he being blind and so unfit to go and to find out Christ of himself Quest Quest What moved them to bring him to Christ Answ Answ No doubt but the fame they had heard of his former Miracles or else the sight of some of them did move them to believe and rest perswaded of Christ's power and willingness to cure him if he were brought unto him and therefore in compassion to the blind man they afford him this help to bring and conduct him to Christ to be cured of his blindness Observ Observ That it is the duty of Christians to shew Mercy and Compassion toward such as are in outward misery or affliction being ready to help and relieve them therein See this Point handled before Chap. 7. Ver. 32. Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch Mar. 27. 1625. him c. NOw followeth the third special Occasion of the Miracle Their sute or request made to Christ in behalf of this blind man They besought him to touch him that is by touching to heal or cure him of this Blindness for that is their meaning The outward gesture of touching is put for the cure it self So before Chap. 7. Ver. 32. They besought him to put his hands but upon the deaf and dumb man that is by this means to cure him And in this Request no doubt but the blind man himself joyned with them Now this Prayer or Request put up unto Christ by them is an evident Argument of their Faith that they did believe that Christ was able and willing to cure him being sought unto
Quest Why did our Saviour forbid them to publish it at this time Answ Answ 1. The main reason was this because the time appointed for Christ's glorification was not yet come he was now in the state of his Humiliation and he was yet farther to be abased being shortly to dye yea to suffer the shamefull Death of the Crosse In the mean time the Glory and Majesty of his Godhead and the Excellency of his Person was to be concealed and hid till the time of his Resurrection which was the beginning of his Glorification He was first to suffer and so to enter into his Glory Luke 24. First to be abased before he was to be exalted in Glory This reason is plainly implyed Luke 9. 21. He straitly charged them to tell no man c. Saying The Son of Man must suffer many things and be reâ—ected of the Elders c. and to be slain and rise again the third Day q. d. Now is no time for you to speak openly of the glory and excellency of my Person that I am the Son of God c. This sutes not with this time of my abasement for I must yet be more abased even to Death and then afterward I am to declare my glory by rising from the Dead the third Day And then after my Resurrection shall be a fitter time than now is for you to publish this Truth which ye have confessed touching my person that I am the Son of God c. This also was one main cause why our Saviour so often forbad his Miracles to be published and made commonly known because the Glory of his God-head which appeared in his Miracles was not to be fully manifested till after his Resurrection And for this cause also Chap. 9. Ver. 9. he forbad his Disciples to tell abroad the glorious manner of his transfiguration in the Mount till after he should be risen from the Dead 2. Another reason may be this because the publishing hereof at this time was not like to do good but much hurt rather For 1. This would have moved many to take the greater offence at the Crosse of Christ if it should have been openly published that he was the Son of God and yet soon he should be so abased and suffer the reproachful death of the Cross 2. If the Truth and Glory of his God-head should have been made openly known this might have hindred his death for none would have dared to put him to death 1 Cor. 2. 8. Sic Piscator Catrwr in Harm et Musculus in Mat. 16. Observ 1 Observ 1. The Truth and Doctrine of God is not to be published or openly professed by us out of due time and season when it may do hurt but in fit and convenient time when God may be glorifyed by the publishing of it See this Point before observed Ver. 26. Observ 2. See here that our Saviour was far from an bitious seeking his own Glory out of due time or before the due time appointed of God for his Glorification By the Apostles publishing of this Truth that he was the Son of God and the true Messiah he might have purchased great Glory yet he would not have it published because the time was not yet come in which his Glory was to be clearly manifested In then ean time he is content to live in a base and contemptible estate To teach us not to seek our own glory honour or credit amongst men out of due time or before the time appointed of God to give us honour either in this life or after this life at the day of Christ We are not then to seek honour or credit with men when God calls us rather to uffer contempt and reproach for his name's sake but we must be willing and well content for a time to be abased and despised in the World till the time come in which the Lord doth think fit to exalt and give us honour we must wait for this time and not prevent it by seeking honour and advance our selves before the due time Joh. 7. 6. when the Kinsmen of our Saviour would have him go into udea there to make himself famous by his Miracles he answereth them My time is not yet come c. that is the due time appointed for clear manifestation of my Glory is not come Vse Use For reproof of such as ambitiously seek their own honour out of due time at such time as God calls them to suffer contempt and to be humbled and abased in the World It was the fault of Baruch Jer. 45. 5. that he sought great things for himself at such a time as the Lord had appointed to humble him by great trialâ— The fault also of Zebedees Children and their Mother that they ambitiously sought their own honour out of due time namely when they should rather have thought of suffering affliction and reproach with Christ aâ— he doth imply in his Answer to them when he tells them they should drink of the same Cup with him c. that is of the Cup of Affliction and Reproach Mat. 20. 20. We must take heed of this untimely seeking of our own Glory waiting till the time come which God hath appointed to honour us either in this life or after this life if we be his Children In the mean time be willing to be abased 1 Pet. 5. 6. Humble your selves that God may exalt you in due time Mark 8. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of the June 26. 1625. Elders c. IN this Verse and the two next is laid down the sixth principal part of this Chapter in which our Saviour taketh occasion to foretell unto his Disciples his Passion and Resurrection which were after to be fulfilled In the words consider 1. The Prediction it self or foretelling of his Passion and Resurrection in this Verse 2. The manner of his foretelling it in the beginning of the next Verse He spake it openly 3. The Consequents that followed thereupon 1. Peter took him and began to rebuke him 2. Our Saviour turning about and looking on his Disciples rebuked Peter Of the first There are two parts of the Prediction or Prophecy of Christ touching himself The first touching his Passion The second touching his Resurrection In the former we may again consider 1. The Prediction or foretelling of this Passion That he was to suffer 2. The Person who was to suffer these things which was himself whom He calleth the Son of Man 3. The necessity of this Suffering in that it is said He must suffer 4. The Passion it self Foretold 1. Generally He must suffer many things 2. Particularly in two kinds 1. Re ected 2. Killed Of the first He began to teach them that is to foreshew or foretell unto his Disciples touching himself And it is not said simply that He taught them but He began to teach them the reason whereof is because our Saviour did not onely this
the greatest that ever was in that he being the Son of God equal with the Father and Holy Ghost and being the Lord of Glory from everlasting did in time so far abase himself as to become Man by taking on him our vile and base Nature and that into the unity of his Person that so in this our Nature he might dye and suffer for us c. That he should come from Heaven and be made Flesh and live upon Earth as Man in the true shape and fashion of a Man yea in the form of a Servant as the Apostle speaketh Phil. 2. and yet all the while be the Son of God and Lord of Glory Behold here is the greatest humility and abasement that ever was of any person which is for our Example to teach uâ— to humble our selves before God and one towards another as the true Disciples of Christ Phil. 2. 5. Let the same mind be in you that was in Christ c. Labour therefore for this Grace of true humility after Christ's Example Matth. 11. 29. Learn of me for I am meek and lowly in heart The more humility the more like we are unto Christ The very character and mark of a true Christian as on the contrary Pride is the mark of a wicked Man and a Hypocrite such as the proud Pharisees were yea it is the character of the Devil 1 Tim. 3. 6. Therefore pray and labour for true humility that thou mayst be like unto Christ 1 Pet. 2. 5. Cloath or deck your selves with humility c. This Grace should adorn the whole life and behaviour of a Christian strive therefore to shew it forth in all our carriage before God and one towards another abase your selves for the good of others Gal. 5. 13. The rather because it is a Grace so necessary for a Christian that without it a man is not fit for the Kingdom of Heaven Matth. 18. 3. Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven Luke 3. 5. Every Mountain and Hill must be brought low c. Humility is all in all in a Christian The first second third thing c. as Austin saith Use 3 Use 3. By this we may see how and by what means we that are by nature so far separate and estranged from God by our Sins may come to have accesse unto God and Communion with him namely by means of Christ's humane Nature which he hath taken upon him to the end that he might in it dye and suffer for our Sins and so reconcile us to God Ephes 2. 8. By him we have access unto the Father that is by Christ incarnate or made man 1 Tim. 2. 5. There is one Mediatour between God and Us even the Man Christ Jesus that is Christ the Son of God being made true Man that in our Nature he might reconcile Us to God This he could never have done if he had not become true Man and the Son of Man as here he calls himself Therefore without this humane Nature of Christ we could never have had fellowship with God or peace with Him For by nature we are enemies to God and he to us and our sins are as a Wall of separation to keep us from him Onely by Faith in the mediation of Christ incarnate and made Man we come to be reconciled and to have entrance to God and into his favour By nature God and We are far estranged and divided asunder yea there is an infinite distance between Us But in Christ's humane Nature we meet together and have near Communion Of our selves by Nature we dare not so much as look towards God and his Majesty who is a consuming fire to Sinners yet in Christ being made Man we may by Faith behold the Face and Glory of God with unspeakable joy and comfort Let us then labour thus to do In our prayers let us set the Man Christ Jesus or Christ the Son of Man before us and between God and us and through him alone look at God and call upon him with confidence to be heard yea in all our thoughts of God set Christ incarnate between Him and Us Look at God through the Humane Nature of Christ in which we come to be reconciled to God and without which there is no comfort to be found of us in God but the least thought of him out of Christ God and Man breeds horrour and amazement Use 4 Use 4. Comfort in all afflictions and miseries of this life which our nature is subject to in that Christ partaking in the same Nature and having had experience of the Infirmities of it is the more able and willing to help and succour us Hebr. 2. 17. Hebr. 4. 15. If one come to visit a man that is sick of a grievous disease who hath himself formerly been afflicted with the same disease he will shew more compassion than 20 others who have not felt the like So here c. Observ 2 Observ 2. That although Christ Jesus was the Son of God yet he dyed and suffered for us not as God but as Man or in his Humane Nature Therefore himself saith here The Son of Man must suffer c. 1 Pet. 3. 18. Christ suffered for our sins being put to death in the Flesh Phil. 2. 8. Being found in fashion of a man He humbled himself and became obedient unto death c. For this cause it was necessary as we heard before that he should become Man that he might in this our Nature dy and suffer and that God's Justice might be satisfied for sin in the same Nature which offended Note two things here for the understanding of this Point 1. That though Christ died and suffered according to his humane Nature onely yet this his humane Nature was personally united with his God-head and so remained at the very time of his death and sufferings whence it follows that though he did not suffer as God yet he that dyed and suffered was God at the very instant of his death and sufferings 2. That though He suffered onely in his humane Nature yet He is our Mediator according to both his Natures as God and Man in one Person In his Humane Nature He dyed and suffered and wrought the Work of our Redemption But his God-head did sustain his Man-hood in all his Sufferings and gave vertue and efficacy to the same to make them meritorious for us See Heb. 9. 14. and Act. 20. 28. Use 1 Use 1. To strengthen our Faith in the merits and vertue of Christ's Death and Sufferings assuring us that God's Justice is satisfyed and we are thereby justifyed and freed from our sins and the Curse of God due unto them in as much as Christ hath not onely suffered the wrath of God and punishment of sins but hath suffered it in our Nature which He took upon him that is in his humane Soul and Body So that now the price of our Redemption is paid and God's Justice
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
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
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
cold and from the annoyance and injuries of Wind and Weather Such Tabernacles or Tents Peter would have to be suddenly built or set up for Christ and for Moses c. Therefore he does not mention the building of great or strong Houses which was a matter could not be so soon done as he desiâ—ed Now whereas he doth not desire that one Tabernacle onely should be built for them all but three severall ones The reason hereof may be this because he thought it not meet or convenient for three such excellent and worthy Persons to have but one Tent or Pavilion to dwell or abide under Therefore he would have three Tents built and the rather as it is likely to the end that himself and the other two Disciples then present might the more conveniently dwell and remain with Christ in his peculiar Tent or Tabernacle Further we must here note That although it was a good and commendable thing in Peter to be affected with joy and delight in the presence and company of Christ and of Moses and Elias in the Mount and with the sight and beholding their Glory and to desire the society of Christ and the Saints yet in uttering these words he failed and was faulty many wayes yea he committed grosse Errours and Absurdities 1. He was faulty in desiring that our Saviour should continue and dwell there in the Mount in Glory and not depart thence any more But how unfit and inconvenient had this been 1. By this means our Saviour should have been hindred in the course of his Ministery that is in the execution of his publick Office of preaching and working Miracles in other places as he was appointed of his heavenly Father 2. By this means the work of our Redemption had been hindred for if he had continued still in that heavenly Glory in the Mount then could he not have gone up to Hierusalem to Dye and Suffer there neither would any man living have ever dared to lay hands on him or to put him to Death if he should still have continued in this heavenly Glory and Majesty in which he now appeared 3. This was also flat contrary to that which both our Saviour himself and also Moses and Elias had a little before foretold concerning him viz. That he must Dye and Suffer at Hierusalem 2. He erred grosly in desiring that Moses and Elias being glorified Saints of Heaven should not onely appear on Earth with Christ for a little time as now they had done but should also take up their dwelling upon Earth again and so utterly forsake their heavenly Mansions in which they had hitherto lived so many hundreds of years This was impossible for so they should have lost and been deprived of the blessed sight and immediate presence of God in the third Heavens which hitherto they had so long enjoyed He should rather have desired to go up to Heaven with them than that they should stay on Earth with him 3. He erred in supposing that either Christ or Moses or Elias remaining in such heavenly Glory as now they appeared in upon the Mount could stand in need of earthly Houses or Tents to dwell in and to cover and defend them from the injuries of the Sun or Ayr. 4. He seemeth faulty also in comparing and equalling Moses and Elias which were but Servants with Christ himself their Lord and Master for he motions the building of severall Tabernacles for them all three alike and without difference Thus we see how many Errours and Absurdities Peter committed and how great corruption and weaknesse he discovered in this one Speech here uttered to our Saviour One Question yet remans for the cleaing of the words Quest Quest How Peter knew Moses and Elias now appearing in Glory and could call them by their Names seeing he never saw them before Answ Answ It is probable That he knew them either by the conference which passed between Christ and them or else by speciall and extraordinary Revelation from God some other way Vide Calvin in locum Now follow the Instructions from the words And 1. From that which was good and commendable in Peter 2. From those things wherein he failed and was faulty Of the first Observ 1 Observ 1. In that Peter was affected with such joy and delight in the presence and company of Christ and of Moses and Elias appearing with him and at the sight of that heavenly Glory in which they appeared that all his desire was to stay and continue there in the Mount and to build Tabernacles c. Hence we may gather That the state and condition of the Saints in Heaven after this Life shall be a most joyfull delightfull and comfortable condition to be in so full of joy and contentment that they which are once partakers of it shall desire above all things to continue in it and never to come out of it or to part with it If it were thus with Peter and the other two Disciples on the earthly Mount when they had but a little taste and saw but a little glimpse of that Life to come How much more with the Saints in Heaven when they shall fully enjoy that blessed condition If they conceived so great delight and contentment in the bare sight of Christ's heavenly Glory and of the Glory of Moses and Elias that they desired to dwell there with them how much greater contentment shall the Saints in Heaven find and feel when they shall in their own persons be made partakers of that heavenly Glory If they felt such joy and delight in the sight and beholding of the Glory of Christ and of Moses and Elias notwithstanding that they were at the same time astonished with some fear at the sight hereof how much joy and delight shall the Saints in Heaven feel being then freed from all fear and astonishment Now that the state of the Saints in Heaven shall be full of joy delight and contentment to those that enjoy it and such an estate as they shall still be in love with and desire to enjoy may thus be-further proved 1. By the excellent and comfortable Names and Titles given unto it in Scripture It is sometimes called by the name of Joy Matth. 25. 21. Enter into thy Master's Joy where also note the greatness of it in that it is not said That joy should enter into him but he into it It is called also fulness of Joy Psal 16. 11. It is called sometimes a Crown and a Kingdom and an eternall weight of Glory an incorruptible Inheritance c. All which are joyfull and comfortable Names and Titles which argue great and unspeakable joy comfort and contentment to be in that estate It is called also eternall Life for the same cause Life being a joyful sweet and comfortable thing which every one desireth naturally and which we are never weary of but desire still to enjoy it So that heavenly Life c. Heaven is called a Paradise c. Rev. 21. compared to a rich
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
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called â—edidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
knowledge of the Word of God and of the Doctrines of Christian Religion taught therein Though they be ignorant as yet in some necessary Points of Faith yet if they have but some degree of knowledge in those Points that are fundamentall and most necessary to Salvation and do make conscience to practice those things they know already there may be true sanctifying grace in them and consequently they may be good sound Christians Nevertheless this must not make any secure or careless of getting more knowledge in the Word of God But on the contrary they must use all good means to grow therein See Perk. Tom. 1. pag. 128. And pag. 597. touching implicit Faith Observ 3 Observ 3. In that the Disciples being ignorant of Christ's Resurrection did question and reason together about the same We may gather That it is a good and profitable course for Christians to confer and reason together by mutuall questioning one with another about those Points of Christian Religion whereof they are yet ignorant or doubtfull A speciall means to increase knowledge and to come to further resolution in matters of Faith Thus did the three Disciples in this place So Luke 24. the two Disciples that journyed from Jerusalem to Emmaus talked and reasoned together by the way touching the Resurrection of Christ and the thing which happened at the time of it So the Woman of Samaria conferred and questioned with her Acquaintants in the City concerning Christ whether he were not the Messiah c. Joh. 4. 29. Vse Use To move and perswade us to inure and accustom our selvs to this practise of conferring and reasoning together and mutuall questioning one with another upon all good occasions touching matters of Faith and Religion especially touching those Points which we are yet ignorant of or doubtful and unresolved in them Great is the profit and benefit of such conference especially for the increase of our knowledge and setling of our Judgment in matters of Faith and Religion For experience teacheth that as in all Arts and Trades they are usually the most expert and skilfull who use most to conferr with others and to ask questions about the mystery of their Trade So also it is in Christian Religion they are usually the most skilfull and best grounded in sound knowledge there who are most forward and frequent in conference with others about the same Besides that such holy conference is a speciall means to shut out and banish profane idle and unprofitable conference c. See then that it is a matter to be lamented now adayes that such religiouâ— conference is so little used among Christians and that in stead thereof the greatest part give themselves wholly either to talk of the World or else to worse communication yea even upon the Sabbath-day c. Mark 9. 11. And they asked him saying Why say the Scribes that Elias must first come Octob. 29. 1626. OF the first Consequent of Christ's Transfiguration ye have heard The charge given by Him to the three Disciples to conceal the matter till after his Resurrection together with their obedience c. Now followeth the second Consequent viz. A Question moved by the same three Disciples to Him concerning the Opinion or Doctrine of the Scribes touching the coming of Elias and our Saviour's Answer to their Question laid down ver 11 12 13. 1. To speak of his Disciples Question ver 11. 2. Of Christ's Answer ver 12 13. Of the first They asked him saying Why say the Scribes c The occasion of this their Question seems to be two-fold 1. Our Saviour having many wayes testified and proved himself to be the Son of God and true Messiah and the Apostles themselves having also before confessed him so to be hereupon they wondered how the Doctrine of the Scribes could be true that Elias should come and live again upon Earth in his own person before the coming of the Messiah and therefore they move this Question to be resolved further q. d. If thou be the true Messiah as thou hast sufficiently declared thy self and as we believe and have confessed thee to be then why is not Elias yet come again to live here on Earth according to the Doctrine of the Scribes A second occasion of their moving this Question as appeareth Matth. 17. ver 9 10. was this That our Saviour immediately before had made mention of his Resurrection from the Dead as a matter not long after to be fulfilled Now although they did not yet comprehend the mystery of his Resurrection but were ignorant thereof as we heard before ver 10. yet it is most likely that from the words of Christ they gathered that at the time of his Resurrection the Glory and Majesty of his Kingdom should begin to be more fully manifested now because the Scribes taught and held that Elias was first to come and live on Earth again in person before the coming and manifestation of the Kingdom of the Messiah therefore they demand of Christ How this Doctrine and Opinion of the Scribes could stand with those words which he had newly uttered touching the manifestation of his Kingdom and Glory at the time of his Resurrection Quest Quest But why did not the Disciples before this time move this Question to Christ seeing they did before this believe him to be the Messiah and he had also before told them of his Resurrection which was to be shortly fulfilled Answ Answ 1. Because now by the Transfiguration of Christ they were more certified then before that he was the true Messiah and therefore did the more doubt of the Doctrine of the Scribes touching the coming of Elias 2. Because they were now newly put in mind of this doubt by the sudden appearing and vanishing away again of Elias at the time of Christ's Transfiguration Note that though this Opinion be attributed to the Scribes as chief Teachers yet it was the common errour of the Jews The Scribes Touching these see before who they were c. viz. One sort of those who were Authorized and Called to the publick Office of Reading and Expounding the Law of God to the Jews in their Synagogues called sometimes Lawyers See Chap. 1. 22. and Chap. 7. 1. That Elias must first come That is return to live upon Earth again in his own person before the coming of the Messiah and not onely that he must come and live on Earth again but that he should at his coming be a means to restore the corrupt state of the Church for this also the Scribes taught as may appear by Christ's Answer to the Question of the Disciples Now this erroneous Doctrine and Opinion of the Scribes was grounded upon the mis-understanding of that place of the Prophet Malachi Chap. 4. ver 5 6. where the Lord promiseth to send Eliâ—ah the Prophet before the great and dreadfull Day of the Lord c. Which Prophecy the Scribes understood literally of the coming of Elias in his own person again whereas it
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
necessity of them in regard of the fulfilling of the Prophecies which went before of him The rather because this Article of Christ's Sufferings is the ground of all true comfort against our sins and fear of God's Wrath. For to this end suffered he to make satisfaction to God for our sins and so deliver us from the guilt and punishment due unto them as we have heard before Mark 9. 12. That he must suffer many things c. Januar. 7. 1626. Observ 2 Observ 2. HEnce gather that whatsoever Christ suffered or was to suffer for us it was ordained appointed of God before-hand and that it was agreeable to the Counsel and Will of God for otherwise he would not have in spired and moved the Prophets to fore-tell these Sufferings of Christ so long before This therefore shews that it was the Purpose and Will of God that Christ Jesus his Son should dye and suffer so many things for us So it is expresly said Act. 2. 23. that he was delivered to death by the determinate Counsel and fore-Knowledge of God Now this maketh greatly for our Comfort For if Christ suffered according to the Counsel and Will of God then we need not doubt but his Death and Sufferings were acceptable and pleasing to God and consequently effectual to redeem and save us from our sins and to pacify the Wrath of God towards us Therefore Ephes 5. 2. it is said that Christ gave himself for us an Offering and Sacrifice to God for a sweet smelling savour The Sufferings of Christ were an acceptable Sacrifice to God The reason was because this Sacrifice was offered according to the Will of God and Christ Suffered all that he Suffered by his appointment as appears by this that God did by his Prophets fore-tell long before whatsoever Christ was to Suffer Think of this for our comfort That as Christ hath Suffered many things for us so he Suffered all according to the Counsell and Will of God who did fore-tell all those Sufferings long before by his Prophets and therefore we may be assured that God could not but accept of the Sufferings of Christ as a satisfaction and full price for our sins Our comfort stands not simply in the Sufferings of Christ but in this that his Sufferings are accepted of God for us c. So much of Christ's own Sufferings which himself here expresly mentioneth and fore-telleth Now further by this express mention of his own Sufferings which were to come he doth hereby secretly imply that in like manner Elias that is John Baptist was to Suffer much at his coming that is many Abuses and Indignities at the hands of men And so much is here to be understood by us though it be not expressed in the Words for otherwise the sentence seemeth to be imperfect And by comparing this place of St. Mark with that Matth. 17. 12. it may appear that our Saviour's purpose in these words was so to compare his own Sufferings and the Sufferings of John together as to exemplify and prove the one by the other mutually that is to say not onely to confirm the Truth of John's Sufferings by example of his own but also on the other side to confirm the truth and certainty of his own Sufferings to come by example of John's Sufferings which were already past Jansen in locum ex Beda Observ 1 Observ 1. There must be a conformity and likeness between Christ himself and his faithfull Servants in Suffering many Afflictions and Miseries in this Life it is so ordained of God Our Saviour here implyeth that as it was written in the Prophets that himself should Suffer many things so also it was ordained and appointed of God that John Baptist his faithfull Servant and Harbinger should Suffer in like sort many Abuses and Indignities in the World at the hands of wicked men The same is true of all other faithfull Servants of Christ that as in other things they must be conformable to the Image of Christ their Lord and Master So in this particular of suffering and induring many and great Afflictions and Tryalls in this World Rom. 8. 39. He that will be Christ's Disciple must take up his Crosse and follow him as we have heard Chap. 8. 34. 1 Pet. 2. 21. Christ in Suffering left us an example that we should follow his Steps His Suffering was not onely meritorious but exemplary not onely to merit forgiveness of Sins and Salvation for us but also to be a president of Suffering to us to shew that as he Suffered many Afflictions and Miseries for us So must we be like unto him in Suffering many Crosses Afflictions and Tryalls in this World for his sake The true members of Christ must be conformable to him their Head As he Suffered many things before he entred into Glory so must they Therefore Revel 1. 9. John professeth himself to be a Companion with the rest of the Faithfull in the Kingdom and patience of Jesus Christ and not onely in his Kingdom but in his patience that is in the patient Suffering of such Afflictions as Christ himself Suffered before him Use 1 Use 1. See then that if we will be Christ's true Disciples and Servants indeed and truth as we professe to be we must make accompt to Suffer many Afflictions and Miseries in this World as Christ our Master hath done before us We must follow him and be like unto him in Suffering the Crosse if ever we look to be like him in Glory Let us therefore prepare and arm our selves daily for the bearing of the Crosse yea for the Suffering of many Troubles and Afflictions after the example of Christ our Head prepare to undergo many Abuses Wrongs and Indignities in the World as he hath done before thee To this end pray and labour for true faith patience and Christian courage without which Graces thou canst never be able to Suffer so many Afflictions and Tryalls as thou must make accompt to Suffer in this World Vse 2 Use 2. This is a ground of comfort and patience to us to move us willingly and contentedly to take up our Crosse that is to submit our selves to the bearing of Troubles and Afflictions in this Life Seeing it is so ordained of God and therefore necessary and fit that by this means we should be conformable to Christ our Head which we should by all means desire to be Therefore if thou be a good Christian never be dismayed with thy Troubles nor unwilling to bear them but rather rejoyce and comfort thy self in them all with the example of Christ The more Troubles thou Sufferest the better the more like thou art to Christ who was a man of sorrows 1 Pet. 4. 12 13. Think not strange concerning the fiery Tryall c. But rejoyce in as much as ye are partakers of Christ's Sufferings c. In all thy Troubles thou art a sharer with Christ himself be glad of this Phil. 3. 10. Paul counted all things Dung that he might
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
unlikely But it is more probable as others think That this astonishment of the People was caused by the suddenness and unexpectednesse of Christ's coming unto his Disciples and to the Multitude assembled at this time that they were stricken with great admiration astonishment to see him come and to appear to them so suddenly and unexpectedly whereas it is likely they knew not before where he was nor from whence he now came It is also likely That they were the more astonished because he came so fitly and in such due season to help his Disciples in working the Miracle upon the possessed Child and to defend them against the Cavils of the Scribes as if he knew before-hand in what trouble and distresse his Disciples were as indeed he did Observ 1 Observ 1. The Lord doth many times afford very sudden and unexpected help comfort and deliverance to his faithfull Servants being in trouble insomuch that themselves and others taking notice thereof are even astonished with admiration and wonder at it So here Christ came and appeared to help and comfort his Disciples being in trouble He came I say to help and deliver them so suddenly and unexpectedly that the Multitude then present were amazed with wonder at the sight of it So also were the Disciples themselves as is likely So before Chap. 6. ver 51. when they were in great trouble and danger upon the Water in a Storm and in the night-time he came so suddenly to help them and to lay the Storm That themselves were amazed beyond measure and wondered thereat So Joh. 21. 4. So Acts 12. 16. Peter being imprisoned and in danger of being put to Death the Lord did deliver him so suddenly and unexpectedly that the Disciples were astonished at the sight of him being come out of the Prison Use Use To comfort and stay the minds of the godly in the midst of greatest Troubles and Distresses when they see no hope or likelihood in humane reason that they shall be helped or delivered when they see no means of deliverance but all things seem to make against them For even then when they least expect deliverance or comfort then may the Lord suddenly vouchsafe it to them when they least expect or think of his coming to help and deliver them then may he come to them by deliverance Thus hath he often done and useth to do unto his Saints and Children in midst of their greatest Troubles suddenly and unexpectedly to reveal comfort to them Psal 112. 4. To the upright ariseth light in darkenss As a little before break of Day when the darknesse is greatest then suddenly the dawning begins to break up So here c. Or as it cometh sometimes to passe that in the midst of a very dark and gloomy Day the light of the Sun breaketh forth through the Clouds suddenly Observ 2 Observ 2. It is good for us to be affected with admiration at those sudden and strange Accidents which fall out by God's speciall providence and whereof we take notice As when any unexpected mercy or deliverance happeneth to any or when any sudden or strange Judgment befalleth another These and the like strange and unwonted Accidents we are not to pass over leightly but to be affected with admiration of them yet so as we rest not in them but withall make a holy use of them c. See Chap. 6. ver 51. Now followeth the second part of their behaviour They ran unto him and saluted him Luke 9. 37. It is said Great Multitudes met him whence it may be gathered That they did not stay till he came unto them but that so soon as they espyed him coming they ran to meet with him by the way and so meeting with him saluted him thereby shewing their gladness for his coming Now by this carriage and behaviour toward Christ this common People testified both their love and good will and also their reverent respect towards him their love in being so forward to salute him which shewed them to be glad of his coming and their reverent respect in running to meet him by the way Quest Quest What moved the People to shew such love and respect unto Christ Answ Answ There might be sundry causes to move them especially two 1. The excellent Gifts and Graces which appear to be in him as his singular Knowledge and Wisdom his zeal for God's Glory his excellent Gift in teaching them and working Miracles c. These and the like Graces which were in our Saviour Christ this People having formerly discerned and taking notice of either by their own experience or by report from others were hereby moved to love and reverence him 2. The holiness and uprightness which appeared in the Life and Conversation of our Saviour This also moved the People so much to love and reverence him And although they did not yet know or believe him to be the Son of God but conceived him to be a meer man as in outward appearance he seemed yet they could not but think him to be some great and excellent Prophet sent of God to instruct and teach them in heavenly knowledge and to confirm his Doctrine by Miracles Observ 1 Observ 1. From the example and practice of this common People here shewing so much love and reverence unto Christ whom they conceived to be a speciall Prophet of God sent unto them we may hence learn a two-fold Duty which the People of God owe to the faithfull Messengers and Ministers of God especially to their own Pastors 1. The duty of Love to imbrace them with the affection of true and unfained Love yea with a speciall and singular Love in regard of the great and extraordinary good which they reap by their Ministery 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you c. And to esteem them very highly in love for their works sake c. This love they are to shew by the true Fruits and Testimonies of it as by speaking well of them and doing them all the good they can by defending their good Name against the slanders of others c. by loving and delighting in their society and company and not shuning them as strangers as the manner of some is This People were glad at the very sight of Christ c. 2. The duty of reverence and due respect to their Pastors and Ministers esteeming well of them in their heart and shewing it by outward testimonies required by the Apostle 1 Tim. 5. 17. The Elders that Rule well are worthy of double honour especially such as labour in the Word and Doctrine Gal. 4. 14. They received Paul as an Angel yea as Christ himself The People here shewed their reverent respect to Christ by going to meet him as he was coming Use Use To reprove such as fail and come short in these Duties toward the faithfull Ministers of God especially toward their own Pastors Touching the duty of Love how great failing
Patience toward Sinners while he lived on Earth in the state of Humiliation so even now that he is at the right hand of God in heavenly Glory he doth still manifest his great Patience and Long-Suffering toward such as provoke and offend him by their sins bearing with them much and long and not presently proceeding in wrath against them but sparing them and using means to bring them to Repentance if it may be to this end calling and sending his Ministers to admonish them both publickly and privately and shewing many other mercies to them thereby to gain them to Repentance 2 Pet. 3. 9. The Lord is not slack concerning his Promise c. but is long-suffering to us ward not willing that any should perish but that all should come to Repentance Use 1 Vse 1. To comfort such Sinners as are humbled for their sins and do hate and strive against their own corruptions Christ Jesus will not reject and cast them off for their sins though many and grievous for he is full of Patience and Long-suffering toward Sinners even toward the wicked and ungodly much more toward his Saints and faithfull Servants who feel and complain of their corruptions and are truly humbled and broken in heart for them c. He will not correct for every fault not so soon as we offend but bear with us and spare us as a man spareth his Son c. Use 2 Vse 2. To teach us after Christ's Example to shew Patience and Long-Suffering toward Sinners with whom we live bearing with their untowardness and corruptions as much as may be yet without flattery and soothing of them not rejecting and casting them off presently or so soon as we see or perceive great sins or corruptions to be in them as if no hope of their Conversion or Reformation but patiently suffering them for a time yea for long time if need be and using all good means to gain them to Repentance Especially Ministers of the Word are to practise this Patience toward Sinners in bearing much and long with the corruptions and untowardness of their People c. and using all means to reclaim and reform them if it be possible and so long as there is hope 2 Tim. 2. 24. the Servant of the Lord must not strive but be gentle toward all and patient in forbearing even wicked and ungodly men and using means to do them good So cap. 4. 2. Exhort with all Long-suffering c. Observ 2 Observ 2. The more Patience and Long-Suffering the Lord doth shew toward Sinners the greater are their Sins if they continue in them notwithstanding his Patience If they do not make use of his Patience and Forbearance being thereby moved to repent and forsake their sins but do persist in them still this doth exceedingly aggravate the Sins of such Thus our Saviour here aggravateth the Unbelief of the Jews by his long Patience toward them which yet had not wrought Repentance or Reformation in them So Act. 13. 18. the Sins of the Israelites are aggravated by this that for the space of forty years the Lord suffered their evill and corrupt manners in the Wilderness So 1 Pet. 3. 20. the sins of the old World in Noah's time are aggravated because the Long-Suffering of God waited for their Repentance and yet they repented not So Rom. 2. 4. Despisest thou the Riches of his goodness and forbearance c. Reason Reason This is a great contempt of the Lord and abuse of his Patience when any do persist in their sins obstinately notwithstanding his forbearance of them Vse 1 Use 1. See that there is no cause for any to flatter or sooth themselves in their sins or to grow more secure because the Lord is or hath been patient towards them forbearing to shew his wrath against them for their sins and suffering them to prosper in them For the more patience the Lord hath shewed and doth shew for a time in sparing them and bearing with their sins the more hainous are their Sins and heavy their Judgments if they persist in their sins notwithstanding the Lord's Patience toward them The more patient the Lord is toward them the more are they without excuse if his forbearance move them not to Repentance And the longer the Lord deferreth to strike the heavier will his stroak be when it cometh on them if it be not by speedy Repentance prevented Use 2 Use 2. For Admonition to all sorts of Sinners to beware of abusing the Patience and Long-suffering of the Lord by continuance in sin notwithstanding his Patience and forbearance of them lest his Patience being abused be turned into fury and fierce wrath Therefore on the contrary let it be thy care to profit by the Lord 's great Patience toward thee and to make right use of it being moved thereby to turn unto God from thy sins and that speedily while he giveth time and space to repent Rom. 2. 4. The Patience and Goodnesse of God leadeth thee to Repentance And 2 Pet. 3. 15. Account that the Long-Suffering of the Lord is Salvation Otherwise if thou do not make this use of the Lord's Patience toward thee be sure of this that although he suffer thee for a time yet will he not alwaies bear with thee though he spare thee for a time yet not alwayes but his just wrath and fury shall at length break out the more fiercely against thee by how much the more he hath born with thee and by how much the more thou hast abused his Patience Psal 50. 21 22. These things hast thou done and I kept silence thou thoughtest I was such a one as thy self but I will reprove thee c. Now consider this ye that forget God lest I tear you in pieces c. See Luke 13. 9. The barren Figg-Tree Now followeth the second part of Christ's Answer His Commandment given touching the possessed Child that he should be brought unto him Bring him unto me viz. That he might be dispossessed and healed Now alâ—hough our Saviour directed these words in generall to those that stood by yet more especially to the Father of the Child whom the matter chiefly concerned and at whose request he did now prepare himself to the working of this Miracle See Luke 9. 41. Quest Quest Why doth he will them to bring the Child unto him seeing he could have cast out the Devil and have healed the Child being absent as he did the Syrophoenician Woman's Daughter See before Chap. 7. Ver. 30. Answ Answ That so the Miracle being wrought in publick before the People might be the more taken notice of by all that were present and so do the more good winning greater Authority to Christ and his Doctrine Observ Observ Though our Saviour did shew himself much grieved and offended at the Incredulity of the Jews and at the Weakness of Faith which was in the Father of the possessed Child and in his own Disciples and therefore did sharply reprove them for the same yet this
but suffereth him to shew greater rage and cruelty than ever before 2. That by this means the extremity of the Devil's rage and tyranny and the lamentable misery of the child might be the more taken notice of by all the People present and consequently the greatness of the Miracle wrought afterwards by Christ might the more evidently appear to the Glory of God confirmation of the Truth and convincing of the Enemies thereof especially the Scribes and Pharisees Observ 1 Observ 1. One property of the Devil is That when he is resisted and begins to fear that he shall shortly lose or be deprived of his Kingdom and Power which he hath and exerciseth over men then doth he use to shew his rage and malice so much the more against such as are under his Power So here when our Saviour did but begin to set Himself and his Power against the Devil which was in this Child presently the evil Spirit did rage the more both against the child by casting him into a grievous fit and also against Christ himself by tormenting the child even in his presence and as it were in despite of him so far as Christ suffered him So afterward we shall hear that when Christ rebuked and commanded him to come out of the child and not to re-enter he thereupon raged the more tormenting and racking the Body of the child so grievously That he had almost killed him So at other times when our Saviour went about to cast him out of the Bodies of such as were possessed the Devil perceiving that he was like to be cast out and lose his possession did hereupon shew his malice the more in torturing the bodies before he went out of them In like manner he dealeth with such as are Spiritually possessed by him For when they do by the Power of Christ resist his inward Suggestions and Temptations and so he begins to fear that he shall lose his possession of their hearts thereupon he groweth the more malicious and out-ragious against them labouring to molest and vex them so much the more with all kind of Temptations both inward and outward Revel 12. 12. After the Battle fought between Michael and the Dragon that is between Christ and Satan the Devil having been resisted by the Power of Christ and being by the same Power thrown down from Heaven to Earth thereupon he had great wrath knowing that he had but a short time Use Use See the cause why Christians do usually feel so great Assaults and Temptations of Satan about the time of their first Conversion when they first set themselves seriously about the practice of Repentance and begin to come out of Satan's Kingdom and Snare The reason is because then the Power and Grace of Christ begins to shew it self in them which Satan perceiving begins to fear that he shall be cast out shortly and lose his Dominion and Power which he hath formerly exercised in them and therefore he so rageth against them by more fierce and violent Temptations than ever before that so he may hold them still under his Tyranny And hence it is also That he useth at such times to stirr up all the outward trouble he can against such persons thereby to dismay and hinder them in the practice of Repentance and to keep them from turning to God No cause for such to be dismayed with these Temptations and Troubles with which Satan doth at that time above all other usually molest and trouble them No cause to think the worse of thy estate before God but rather the better and to comfort thy self For it argues That the divine Power and sanctifying Grace of God doth begin to shew it self in thee and to make resistance against Satan and that he begins to feel himself resisted and incountred by a contrary Power within thee which makes him to fear the losse of his Kingdom and Possession in thee therefore he so rageth and bestirreth himself to hinder the work of Conversion in thee that so he may not be cast out c. Therefore be not thereby discouraged but rather fight and strive the more couragiously against him as being assured of Victory at length For greater is he that is in thee than he that is in the World c. Observ 2 Observ 2. That the Faithfull do not alwaies find present help or deliverance out of their Troubles so soon as they have sought unto God by prayer for it but sometimes in stead of deliverance their Afflictions grow more sharp and grievous than before Thus was it here with the father of the possessed child being a Believer though he had sought to Christ by prayer for his child to have the Devil cast out of him yet was he so far from being presently delivered that on the contrary Christ suffered the Devil to torment and afflict the child worse then before So the Lord dealeth often with others of his Children When the People of Israel were afflicted with cruel bondage in Aegypt there is no doubt but that the Godly amongst them did at the first beginning of that Affliction seek to God by prayer for deliverance and yet they were so far from being forth-with delivered that their bondage grew more and more heavy and grievous for a time Exod. 1. Reason Reason The Lord doth permit this 1. For the great Tryal and exercise of the Faith and Patience of his Saints and Children 2. The more to manifest his own Power Goodness and Mercy in delivering them when they are in greatest Distress and Misery Use Use To stay and comfort the minds of the Godly when they feel it to be thus with them that although they have prayed and sought to God in their Troubles yet they are not presently delivered or helped but their Afflictions do rather increase and grow more and more sharp and grievous than before If this be thy case yet be not dismayed nor cast away thy hope or confidence in God but labour still to trust in him and rely upon his Word Promise for deliverance in due time yea though in the mean time thy Troubles increase and multiply upon thee know that all this makes for God's Glory and thy Good For the more through tryall and manifestation of his Graces in thee c. And that his Power and Goodness may the more cleerly shine forth in delivering thee when thou art in greatest Distresse or seest least hope or sign of deliverance Thy greatest extremity is God's best opportunity to shew his mercy in helping thee and making a way for thee to escape out of thy Troubles Observ 3 Observ 3. Miserable condition of such as are under Satan's Power c. Of this before ver 18. Mark 9. 21 22. And he asked his father How long is it ago since this came unto him And he said Of a child April 22. 1627. c. HItherto of the three first Antecedents or Preparatives which went before this Miracle which Christ wrought upon the possessed and lunatick
child viz. 1. Our Saviour's coming back again to his Disciples after his Transfigurarion together with those Accidents which thereupon immediately happened ver 14 15. 2. His questioning with the Scribes about the matter whereof he found them disputing with his Disciples ver 16. 3. The Suit or Supplication of the father of the child unto Christ in behalf of his son together with Christ's Answer and what followed thereupon ver 17 18 19 20. Now the Evangelist setteth down another speciall Antecedent which went before the Miracle and made way to it viz. A Conference between Christ and the Father of the child which consisteth of four parts 1. A Question moved by our Saviour to the Father of the child touching the time How long his son had been in that case 2. The Answer of the father of the child unto that Question ver 21 22. 3. Christ's Reply unto him ver 23. 4. The Answer of the father unto that Reply ver 24. Of the first part And he asked his father How long is it ago c Here at first it may seem strange That our Saviour Christ â—eeing the child to be in such a miserable case and having also been so earnestly sought unto by the father of the child to shew mercy on him should yet make further delayes and instead of dispossessing and healing the child should stand questioning thus about the time How long he had been so c. which might seem impertinent and unseasonable at this time As if one coming to quench a House on Fire should not set to his helping hand presently but stand questioning how the Fire came or how long it had continued c. But all this was done and this delay made by our Saviour for just and good causes partly for the more thorough tryall and exercise of the Faith of this father of the child and partly that by this means the long continuance of this heavy affliction and misery of the child and coâ—sequently the grievousness thereof being by the father's answer made known the greatness of the Miracle and of Christ's Power therein shewed might the more appear Now further whereas ouâ— Saviour doth ask this Question How long this child had been in this case This was not because he was ignorant hereof before he asked for by his divine Spirit as he was God he knew it already but hereby to give occasion to the father of the child to relate the matter to this end That both himself might be the more affected with the grievousness of his sons misery being of so long continuance and also that by this means the power and goodness of Christ might the more appear in helping and delivering him at last and so the weak Faith of the father might be the more confirmed when he should afterward see his son delivered from so grievous an affliction which had been so long upon him Observ Observ The Lord doth sometimes delay and put off the deliverance of his Children and Servants out of their Troubles Though he have a purpose to deliver them and that not long after perhaps yet he doth in the mean time delay and put off the time of deliverance holding them still under the Cross and suffering their Afflictions to continue still either in their own persons or in such as belong unto them yea even then when their Afflictions do grow more and more sharp and grievous yet still he doth make delayes Thus our Saviour dealt with this father of the child possessed Though he saw his child more and more tormented by the Devil which could not but more increase the Affliction and Grief of the father yet for all this he doth make further delayes by asking this question of him about the time How long c. So we heard chap. 7. how he delayed and put off the Woman of Canaan or Syrophoenicia and would not at first help and deliver her Daughter Thus David being in distresse complaineth That his throat was dry with crying and calling to God for help which shews That the Lord did not hear or deliver him at first but made long delayes See Psal 69. 3. I am weary of my crying my throat is dryed mine eyes of fail while I wait for my God Vse Use Teacheth us not to think strange or be discouraged in our Afflictions when the Lord doth delay and put off our deliverance holding us still under the Crosse and in our Troubles yea even then when they grow greatest and most heavy upon us for this is no new things but his usuall dealing with his Children and it is all for our good Therefore he makes delayes not because he is delighted with our Miseries or Afflictions not yet because he hath no care of us or pity towards us but because the due time is not yet come for deliverance He sees it best for thee to have thy faith and patience further tryed and exercised and that thou be yet more humbled under his hand Therefore be content with his Will and rest in it waiting still on him without making too much haste out of trouble Remember Esay 28. 16. He that believes shall not make haste Though the Lord deferr for a time yet he will not alwayes delay his help and deliverance Yet a little while and he that shall come will come and will not tarry Hebr. 10. 37. In the mean time The Just shall live by Faith c. Now followeth the Answer of the father of the child to Christ's Question which consists of three parts 1. A brief resolution of the Question moved to him touching the time how long his son had been so vexed by the Devil He answers That he had been so from his Child-hood 2. A further declaration of the grievous misery and affliction of the child by shewing the dangers into the which the Devil had often brought him by casting him into Fire and into the Water 3. A renewing of his former Suit and Supplication unto Christ to shew mercy on him and his child ver 22. Of the first part And he said Of a child Or from his child-hood or infancy Now this by the way shews that this possessed party was no child for the present but rather a Youth or young man of some years Observ 1 Observ 1. In that this young man had this heavy affliction laid upon him by the hand of God even from his child-hood or when he was yet a child this shews That even in his child-hood he was tainted with the corruption of sin for otherwise it had not stood with God's justice thus to correct him whence therefore we may gather That even young children are naturally tainted with the corruption of sin and by reason thereof lyable and subject to Temporall Afflictions and Chastisements yea to eternall Judgment and Condemnation in themselves Gen. 8. 21. Every Imagination of mans heart is evil from his youth yea not onely children but Infants in their first Conception and Birth are tainted with the corruption of
from the beginning Rev. 9. 11. called Abaddon and Apollyâ—n which signifieth a Destroyer much more true of the Devil This deadly malice he sheweth both against the Bodies and Souls of men seeking the utter destruction of both 1. He seeks to destroy and murder the bodies of men by temporal or bodily death so far as God doth permit and suffer him as here he did to this Child and to Job's Children and Servants Job 1. 2. He seeks also and that principally the eternal Destruction of mens Souls and Bodies together in Hell He seeks nothing so much to cast their bodies into the Fire or Water to burn or drown them as he doth to cast both their bodies and souls into the fire and pit of Hell there to be burned and drowned everlastingly And this he doth by his wicked and sinful suggestions and temptations labouring continually to entise men unto sin and so to bring them to eternal destruction 1 Pet. 5. 8. As a roaring Lion c. He is called The Tempter 1 Thes 3. 5. Use 1 Use 1. See what cause there is for us to be watchful at all times against this our deadly Enemy the Devil and against his Temptations walking circumspectly in all our wayes and carefully looking to our selves that we give him not the least advantage to tempt and draw us to sin and so to the destruction of our Soul and Bodies The more he seeketh to do this the more watchful must we be over our selves the more wary of giving him any advantage against us Ephes 4. 27. Give not place to the Devill that is Give him no advantage or occasion to draw us to sin by his Temptations which may be done many wayes as by yielding to the first motions of any sin arising in our hearts and not resisting them at first or by casting our selves upon the occasions of sin as evil Company Idleness c. or by negligence in good Duries or by loosnesse in our outward Carriage thereby discovering the inward Corruptions of our hearts and so laying our selves open to Satan our deadly Enemy All these take heed of and look to thy self in all thy wayes that thou give no advantage to the Tempter to tempt thee to sin and so to murder and devour thy Soul as he desireth and seeketh by all means and at all times and at all places He goeth about as a roaring Lion Therefore look to him and to thy self and all thy wayes especially to thy heart that thou keep it with all diligence as Solomon exhorteth in the Proverbs See thou be daily armed against him with Faith Prayer the Word of God c. If thou didst certainly know that thou hast an Enemy which did seek thy bodily life and did ly in wait secretly to murder thee How wary and fearful would it make thee to be where thou becomest how thou caâ—â—iest thy self thou wouldst carry some weapon about thee c. How much more cause hast thou to walk circumspectly at all times in all places seeing it is so certain that Satan the deadly Enemy of thy Soul and Body lyeth in wait continually to tempt thee to sin and so to devoure thy Soul in eternal destruction See 1 Pet. 5. 8. Use 2 Use 2. This should teach us not to hearken or yield to the faire or friendly perswasions of Satan whereby he eâ—tiseth us to sin under pretence of good Will as he did to our first Parents by suggesting to our minds the Profit Pleasure or Content which sin will bring to us For whatsoever he pretend the Truth is he doth intend nothing else but the devouring of our Souls He is a Liar and a Murderer from the beginning Therefore trust him not though he seem to speak never so faire to thy heart c. See in Ver. 23. of the first Chapter Use 3 Use 3. See what cause there is for us daily to commit our selvs and such as belong to us unto God's special Protection by Prayer that he may keep us from the power and malice of this our deadly Enemy which daily goeth about and laboureth to destroy and Murder our Souls and Bodies Observ 2 Observ 2. Though the Devil had often cast this Child into the Fire and Water desiring and seeking to destroy it yet it appears that he could never do it the Lord restraining his Power and preserving the Child from destruction Hence we learn that although the Devil's Power and Malice against Mankind be very great yet it is limited and restrained by the over-ruling Power of God so as he cannot do so much hurt as he desireth but so much only as the Lord suffereth him See before Chap. 5. ver 12. Vse 1 Use 1. To comfort the Godly against the malice and power of Satan c. See before the 12th Verse of Chap. 5. Vse 2 Use 2. This should also cause us to bless God for his Goodness and Mercy in curbing and restraining the Power and Malice of Satan that he cannot do us so much hurt and mischief as he would If he might have his Will he would not suffer us or ours to live an hour but would use some means to murder us and to destroy our Bodies he would devour our Souls c. How then are we bound to God for restraining his power See Chap. 1. 23. Now followeth the third part of the Answer of the Father unto Christ's Question or Demand viz. The renewing of his former sute unto Christ for his Son that he would shew mercy on him and help him out of that misery But if thou canst do anything c. Having further declared and laid open unto Christ the misery of his Child in that the Devil had so often cast him into the Fire and Water c. Now suddainly he breaketh off all further discourse touching that matter as being tedious and grievous to him to speak or think of and as one that was impatient of further delay and desirous to have his Son speedily healed if it might be he now takes occasion to renew his earnest Sute and Prayer unto Christ saying But if thou canst do any thing c. Now in that he speaketh thus doubtfully touching Christ's Power If thou canst c. this was out of the Weakness of Faith For although he was not quite destitute of Faith but had some Seed thereof sowen in his heart by which he did in some measure believe and had some perswasion of Christ's Power and Ability to help his Child for otherwise he would never have brought his Child to him nor made any sute at all to him to cast the Devil out of him yet notwithstanding it appeareth by these words as also by that which followeth Ver. 24. that this his Faith was as yet very weak and feeble being joyned with much doubting and wavering Quest Quest What was the Cause or Occasion of this Weakness of Faith and doubtfulness in him touching the Power of Christ Answ Answ There might be sundry occasions of it As
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ— Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So â—e requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
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
and importunate with the Lord to grant our Requests And then may we hope to prevail for such importunate Suiters he loveth He is not like unto some great men who love not to be too much importuned or troubled with Petitions but He loveth to be importuned and followed with our Sutes and Supplications and that with earnestness It is no trouble to him but a delight rather and such â—ervent Prayers are best pleasing to him and most powerful to prevail with him The second thing to be considered in the manner of the Prayer here made unto Christ by the Father of the Lunatick Child is that it was accompanied with much Humiliation in himself expressed by tears He cryed and said with tears These Tears no doubt proceeded from the inward sorrow of his heart whereby he was deeply touched and much humbled in himself for his Unbelief which our Saviour had put him in mind of in the former Verse which therefore he prayeth against so earnestly in the words following And this sin of Unbelief which now most troubled him did no doubt bring to remembrance other sins of his and so caused the greater sorrow in him Observ 1 Observ 1. That true Faith is alwayes joyned with sorrow and humiliation for Sin causing those in whom it is to be much humbled and cast down in themselves with grief for their sins and to mourn for the same with godly sorrow unto Repentance 2 Cor. 7. 9. this sorrow was in the Corinthians who were Believers and it is alwayes joyned with true Faith being an inseparable Effect of it So in that sinful Woman Luke 7. as she had Faith as appeareth Ver. 50. so this Faith caused her to mourn and weep for her sins abundantly Ver. 38 So Zech. 12. 10. I will poure on the House of David c. the Spirit of Grace and Supplications and they shall look upon me whom they have pierced and they shall mourn for him c. that is they shall look on Christ by Faith and thereupon shall mourn for their sins by which they have pierced him See Hos 12. 4. Exemplum Jacobi Reason Reason True Faith doth apprehend and apply God's Mercy and Goodness toward the Sinner and so causeth him to mourn and grieve for offending so gracious and merciful a God Use Use To examine our Faith by this special fruit and companion of it viz. Godly sorrow and Humiliation of Heart for our sins Look whether we be humbled and cast down before God in sight of our sins whether we feel our hearts broken and melted with godly sorrow and grief for them especially for those sins by which we have most dishonoured God and that not so much in regard of the punishment and misery which follows sin as that we have offended God our gracious Father If it be thus with us this argues true Faith in our hearts that we do in some measure truly believe and apprehend God's Mercy towards us in Christ which makes us so to grieve for offending him On the contrary if our hearts be not yet truly humbled and broken with godly sorrow for our sins there is no true Faith in us as yet whatsoever we say or profess to the contrary It cannot be that Faith should be in a heart that is not truly humbled for sin Faith and Repentance alwayes go together and a believing heart is alwayes a broken and contrite heart truly touched and humbled with grief for sin Therefore let every one of us look to it and examine our Faith by this infallible mark and sign of it viz. This true sorrow and humiliation of heart for our sins Every one can say he hath Faith but this is not enough 2 Cor. 13. 5. we are bid to examine our selves whether we be in the Faith c. especially this is to be done at this time now we are to come to the Lord's Table Faith is one of the principal Graces which we are to examine our selves for before we come to this Sacrament as we heard lately upon 1 Cor. 11. 28. And here is one special mark to try and know it by look to thy self then now thou comest to the Sacrament whether thou be truly humbled and grieved for thy sins c. If so it argues some true Faith begun in thy heart Otherwise if not thus humbled and broken in heart never think thou hast any true Faith or that thou art fit to be partaker of the Sacrament Presume not therefore to intrude into this holy marriage Feast without a wedding Garment Some are so far from true sorrow for their sins that they are not yet come to true sight of them Observ 2 Observ 2. In that this father of the possessed child was grieved especially for his sin of Unbelief as appeareth by the words following we may gather That where there is true Faith there is alwayes grief and sorrow for the contrary sin of Unbelief which is mingled with Faith Faith being imperfect even in the best Christian in this Life and being joyned with the contrary sin of Unbelief which doth continually resist and oppose Faith This cannot but cause greive and sorrow in the heart of the Believer it cannot but cause him to mourn and grieve for the weakness of his Faith and for that it is so much opposed and hindred by the enemy thereof which is Unbelief Use Use Here then see another special mark and sign whereby to examine and try our Faith whether it be true and sound not counterfeit Look what grief of heart we feel for the weakness of our Faith and for the contrary sin of Unbelief which opposeth and hindreth our Faith It is a good sign of the presence of any Grace in the heart when the contrary sin or corruption is not onely felt and perceived but lamented and grieved for This argues that sin not to be a reigning sin but of infirmity because the party in whom it is doth not allow or like of it in himself but on the contrary doth mourn and grieve for it Observ 3 Observ 3. In that the inward sorrow of heart which was in this party did express it self outwardly by tears we may learn That when the heart is truly touched and humbled with sorrow for Sin it will shew it self also outwardly by some Signs and Testimonies thereof as occasion is offered as by tears or weeping or by a sad and heavy countenance or some other way Luke 18. 13. The humbled Publican standing far off would not so much as lift up his eyes to Heaven but smote upon his Breast c. Luke 7. The Woman which washed Christ's feet with her tears c. Quest Quest Whether outward tears be of absolute necessity in true humiliation for sin Answ Answ Not so for there may be true humiliation of heart with dry eyes and some are naturally of so dry a constitution of Body that they can very hardly or not at all draw forth tears yet I take it that in great and extraordinary
consequently the true and onely Messiah promised to be our Redeemer and Saviour But of this before Observ 2 Observ 2. From the manner of his going out in that he shewed such unwillingness by crying out and renting the body of the child c. we are taught That where the Devil hath once gotten hold or possession for a time he is very loth and unwilling to be dispossessed or cast out thence and therefore striveth all that he can to keep his hold See before chap. 1. 26. and chap. 5. 8. Observ 3 Observ 3. The property of Satan That being resisted and perceiving that he must shortly be cast out of his hold and possession he useth to shew his malice and tyranny so much the more against such as are under his power See before ver 20. Observ 2 Observ 4. The extream cruelty and tyranny of the Devil which he doth exercise against such as are under his power in that he did not only torment and afflict this child but with most bitter and grievous pains even unto Death it self if the Lord had not hindred and prevented it by his Power But of this before ver 18 22. It followeth ver 27. Jesus took him by the hand c. Though our Saviour did suffer the Devil so grievously to afflict and torture the child in going out that he was even at the Point of Death yet he did not suffer him to have his will in murdering the child as he desired but the child being in this extremity he presently affordeth his help by restoring the child to his former strength and soundness of body and that not by degrees but suddenly and miraculously as appeareth by the words for he did but take him by the hand and lift him up and presently he arose being perfectly whole and sound Matth. 17. 18. The child was cured from that very hour Now in that he took him by the hand c. whereas he could have healed him by his bare word spoken this he did the more to presse his goodness and mercy toward the child and the more to strengthen the weak Faith of the father of the child Observ Observ That when we are in greatest extremity and misery then oftentimes the Lord's help and deliverance is nearest at hand when it seems to be farthest off c. Our greatest extremity is his best opportunity to save and deliver us out of any trouble misery or danger whatsoever either bodily or spirituall When this child was so grievously afflicted by the Devil that it was at very point of Death then presently doth our Saviour Christ restore him to health and strength of body When the bondage and affliction of the Israelites in Aegypt was greatest then did the Lord visit them in mercy and deliver them When Jonah had been three dayes in the Whale's belly and there appeared little or no hope of deliverance but it seemed farthest off then was it nearest So before Mark 6. 48. when the Disciples were rowing on the Sea in a storm by night and in greatest danger then Christ shewed himself suddenly present to help and save them 2 Cor. 1. 10. when the Apostle was pressed out of measure in Asia so that he dispaired of Life c. then God delivered him from so great a Death c. As a little before break of Day in the Morning it useth many times to grow very dark and then when the Day-light seems to be farthest off then it is nearest So here c. Psal 112. To the Righteous ariseth Light in Darkness Use Use To comfort and stay our minds from fainting or being discouraged in our greatest extremities and distresses of mind or body or both when our troubles and miseries grow greatest and most heavy and grievous upon us and when in the Judgment of reason there seemeth least hope of deliverance then may it be nearest yea then it is most likely to be near at hand For God useth to suffer his Childrens miseries and troubles to come to the highest pitch and extremity oftentimes before he help and deliver them Therefore labour in this case by Faith to depend and wait on God for deliverance even then when thou art in the greatest darkness of affliction and be perswaded That comfort may be then nearest when in reason it seemeth farthest off c. Mark 9. 28. And when he was come into the House his Disciples asked him privately Why could not we cast him June 10. 1627. out HItherto of the Antecedents of the Miracle wrought by our Saviour upon the lunatick and possessed Child as also of the Miracle it self Now followeth the Event or Consequent of it viz. The Disciples questioning with our Saviour in private afterward touching the cause why they could not cast out the Devil from this Child as they had assayed to do together with Christ's Answer to their Question Ver. 28 29. First of their Question When he was come into the House that is Into some private House where he was noâ— alone or private with his Disciples What House or whose it was is not expressed by the Evangelists They took this opportunity of time and place as fittest to move this Question to their Master when he was in private being then free from the publick employments of his Ministry at which time also they might most freely and boldly propound their doubt unto him Why could not we c The extraordinary gift or power of casting out Devils and of working other Miracles being formerly conferred upon the Disciples by our Saviour Christ as appeareth Cap. 3. ver 15. supra and they having also formerly exercised this power and gift and finding themselves for the present to be deprived of that gift or at least disabled from the exercise of it they could not but mervail much hereat and withal were very doubtful and suspicious what should be the cause and not being able to resolve themselves herein they now seek to Christ their Lord and Master for resolution And although they could not move this Question to our Saviour without acknowledgment of their own weakness in not being able to work the Miracle which might seem to be a disparagement to them yet this hindred them not from propounding their Doubt unto him In the words consider two things 1. The Question moved by the Disciples unto Christ touching the cause c. 2. The time and place when and where it was moved In a private House Observ 1 Observ 1. That in all Doubts and Questions or Cases of Conscience wherein we are not able to resolve our selves we should carefully seek to such as are able to resolve and teach us as to the faithful Ministers of God or other able Christians See before Ver. 11. hujus Capitis Observ 2 Observ 2. See how forward we should be when occasion is offered to propound our doubts and cases of Conscience to others and to seek resolution from such as are able to inform us better so forward should we be
ye not carnall and walk as men Quest Quest By whom and into whose hands or power was Christ to be delivered or given up as a Malefactor c. Answ Answ 1. By Judas one of his own Disciples betraying him into the hands of the Jews for thirty pieces of Silver Matth. 26. 14. Judas went and covenanted with the Chief Priests to betray him for thirty pieces of Silver 2. By the Jewish Officers and Rulers who having him in their hands delivered him up unto the Gentiles that is to the Power and Authority of the Romans to be crucified Matth. 20. 18. The Son of Man shall be betrayed unto the Chief Priests and Scribes c. And they shall deliver him to the Gentiles to mock scourge and crucify him And Mat. 27. 2. They having bound him led him away and delivered him to Pontius Pilare the Roman Governour Observ 1 Observ 1. In that Christ Jesus the Son of God was thus to be delivered into the hands of men as a Malefactor to be condemned and put to death and all for our sakes and in our room and stead This teacheth us what our estate is by Nature and in our selves in regard of our sins viz. That we are all Malefactors guilty of such Crimes and Offences as do deserve death yea eternal death of Soul and Body and therefore that we are worthy to be given up and delivered as Malefactors not into the hands of men but into the power of the Devil himself the Executioner of God's Wrath and Justice to be for ever punished and tormented in Hell Ephes 2. 3. by Nature we are said to be Children of Wrath that is such as have by our sins deserved the Wrath and Curse of God and to be delivered up into the hands of Satan as the Executioner of God's Wrath. If it were not so Christ should never have been given up as a Malefactor into the hands of men to be condemned and punished with death This he suffered not for himself for he was guiltless and innocent but for us and in our room and stead In all this he was our Surety or Pledge taking upon him by God's Appointment and his own free Will the Guilt of our sins and so bearing our sorrows and the whole Punishment due to our sins Therefore when we hear that he was thus delivered as a Malefactor to be punished c. we are in him to consider and behold our selves and the desert of our sins and in the sight and feeling hereof to be truly humbled before God mourning for our sins which were the cause of Christ's being delivered into the hands of men c. Observ 2 Observ 2. In that it is mentioned here as one special part of the Sufferings of Christ our Saviour that he was to be delivered into the hands and power of wicked men his enemies to be abused by them at their pleasure that is to be unjustly accused condemned punished as a Malefactor And we may learn That it is a great affliction and tryall to be delivered or given up into the hands of wicked men to be abused at their will and pleasure For this cause David desired That he might not fall into the hand of man that is into the power of wicked men his enemies to be vanquished and put to the sword by them 2 Sam. 24. 14. And our Saviour Matth. 10. 17. warneth his Disciples To beware of men because they would deliver them up to the Councills and they would scourge them in their Synagogues c. And 2 Thess 3. 2. Paul desires them to pray for him That he might be delivered from unreasonable and wicked men Better it is in some respects to be given up to the teeth of wild Beasts as Daniel and Ignatius were and as the antient custom was to deal with some Malefactors than to be given up into the power of wicked men For wild Beasts are less malicious and cruell in their kind than wicked men are Prov. 12. 10. The tender mercies of the Wicked are cruell Homo homini lupus Vse Vse See what cause for us to pray unto God if it be his will to keep from us this grievous affliction and tryall and not to bring it upon us not to give us up or to suffer us to be given up into the hands of wicked men to be abused or to be unjustly and cruelly dealt withall by them at least not to leave us absolutely to their will and pleasure but to curb and restrain their power and malice against us The more cause have we thus to pray at this time considering that our sins and the sins of this Land do justly deserve this heavy punishment and affliction to be delivered into the hands of wicked men our enemies and the enemies of God and of his Church and the Lord seemeth to threaten us at this time with this Judgment c. Observ 3 Observ 3. See what we may look for if we be Christ's true Disciples even to be thus dealt with as he was to suffer this which he suffered before us viz. To be betrayed and delivered up into the hands of our malicious and wicked enemies if God see it good thus to exercise us yea not onely so but to be betrayed and perfidiously dealt withall even by such as are near or dear unto us and do professe love and friendship to us If this were done to Christ our Head then may it be done to us his members yea much more to us and we may look for it The Disciple is not herein above his Master Luke 21. 16. Ye shall be betrayed both by Parents and Brethren and Kins-folks and Friends and some of you shall they cause to be put to Death And this was verified in sundry of the blessed Martyrs both of antient and latter times who were thus betrayed and delivered into the hands of their cruell and malicious Persecutors and that by their own Friends Kindred and near Acquaintance The like may be our case if the Lord see good thus to try us which therefore must move us before hand to prepare and arm our selves with faith patience and Christian courage to bear this grievous Tryall as we shall find it to be no doubt if ever it happen unto us as it hath done to Christ and to many of the Saints and Faithful that have lived before us Pray therefore unto the Lord to furnish us with such Graces whereby we may be inabled to bear this Tryall that we may not be dismayed by it in our Christian profession Observ 4 Observ 4. Here is also matter of comfort for Us and all the Faithful if at any time this do befall us that we be betrayed or delivered up into the hands of men yea of wicked men and our malicious enemies and that by such as profess outward friendship to us In this case let us remember the example of Christ himself our Head and Saviour not thinking much to be so perfidiously dealt withall in this kind as
drowned in the Sea this punishment should be much more easie and tolerable for him than that which he shall suffer in Hell for the sin of offending any good Christian c. See Jansen and Luke 17. 2. Now followeth the Instructions 1. From the persons threatned Whosoever shall offend c. Observ Observ It is a very haynous and grievous sin for any to offend or scandalize good Christians or the true Saints and Servants of God by offering any outward wrong or injury unto them in word or deed Our Saviour threatneâ—h a grievous punishment to be inflicted upon all such even eternal punishment of soul and body in Hell being far more grievous than any bodily punishment or temporal death whatsoever which shews the grievousnesse of this sin of giving offence to the true Saints and servants of God or of Christ Jesus by offering any wrong or injury to them in word or deed Therefore Matth. 18. 7. a Woe is denounced by our Saviour against such as are the cause of such offences or scandals against good Christians And Verse 10. of the same Chapter he gives a caveat to take heed of despising his little ones that is of shewing contempt of any humble Christians that are his true disciples by offering any wrong or abuse to them to shew how great a sin it is so to do Therefore also Psal 105. 14. It is said The Lord did reprove even Kings for the hurt and wrong they did unto his Saints and that he charged them not so much as to touch his anointed c. to shew how great a sin and offence to God it is to offer wrong to such Reas 1 Reason 1. To offer wrong or injury to the Saints of God is to offer injury to the Lord himself whose servants they are Zach. 2. 8. He that toucheth you toucheth the apple of his eye So 2 King 19. 22. Sennacherib in reproaching Hezekiah is said to have blasphemed against God himself And Act. 9. 4. Christ chargeth Paul before his conversion to have persecuted Him in persecuting his Saints Reas 2 Reas 2. We are commanded in Scripture to shew speciall love to the Saints of God above all others Gal. 6. 10. Let us do good to all but especially to the houshold of faith Therefore on the contrary to do hurt to such or to offer wrong and injury to them must needs be a grievous sin Vse 1 Use 1. See the wickedness of such as make but leight of this sin of offending the Saints of God or good Christians by wrongs or abuses offered to them in word or deed or both Some are so profane as to make it their pastime or sport to speak or do evil to the Saints of God to reproach and slander them to jest and mock at them and to call them by reproachful names Prov. 10. 23. It is a sport to a fool to do mischief c. But it will be no matter of sport when such shall give account to God for this sin of abusing and scandalizing his Saints and servants when God shall enter into Judgment and cast them to Hell for it Use 2 Use 2. For admonition to every one to fear and take heed of this haynous sin of offending the Saints of God and good Christians by any outward wrong or injury offered to them in word or deed yea though it be in the least measure though it be but by an evil word spoken against such much more take heed of hurting or abusing such in deed Take heed of shewing any hatred or enmity against the true Saints and servants of God Take heed of molesting troubling persecuting them by word or deed Take heed of speaking or doing any thing against such unjustly whereby to vex and grieve their minds and so to discourage and hinder them in their holy and Christian course of life Remember what a grievous sin it is thus to offend and scandalize the Saints and servants of God and so to hinder or discourage them in well-doing by any wrong or abuse offered to them in word or deed As it is a great sin to give just offence or scandal to any by offering wrong or injury to them or abusing them any way so especially to give cause of offence to the Saints and Servants of God and to good Christians of all offences and scandals this is the greatest and worst kind and therefore most of all to be feared and shunned 1 Cor. 10. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God A grievous sin it is to offend and discourage any in well-doing by offering wrongs or abuses to them but especially to do this to the Church of God that is to his true Saints and Servants c. especially such as are eminent for Graces or special instruments of Gods glory as Ministers c. This is a most hainous and grievous kind of offence and scandal Therefore fear and take heed of it by all means Consider that the wrongs and injuries done against the Saints of God are done against God and against Christ himself and so he taketh them Consider also how we are bound in Conscience to love and honour such in highest degree above all others and therefore to give offence to such by any wrong or abuse offered them in word or deed must needs be a hainous and grievous sin before God therefore see we be not guilty of it And to this end take heed of contemning or despising the Saints and Servants of God in our hearts lest this contempt grow to dislike or hatred and so break forth outwardly into open scandalls and offences against such in word and deed Resist the beginnings of this sin this is the way to be kept from it Mark 9. 42. And whosoever shall offend one of these little ones that Believe in me it is better for him that a Milstone Octob. 14. 1627. were hanged about his neck c. NOw follow the persons against whom this sin is said to be committed viz. good Christians described 1. By the name or title given them they are called little ones 2. By special property such as Believe in Christ Of the first One of these little ones Observ 1 Observ 1. It is not said whosoever shall offend these little ones but Whosoever shall offend one of these c. We learn That it is a great sin before God to offer wrong or injury and to give cause of offence to any one of his true Saints and Servants yea though it be the least or meanest of them Matth. 18. 10. Take heed that ye despise not one of these little ones c. Use Use This doth serve further to aggravate the sin of offending or giving cause of scandall to the Saints of God in that the Lord doth accompt it so great a sin to offend or wrong but one good Christian or true Servant of his How much greater sin is it then to give offence or to offer wrong to
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
they must labour and pray unto God for true sanctified Marriage-love towards their Wives that they may love them not for sinister respects as for Beauty Riches Parentage c. but in the Lord and then their love will be constant Observ 3 Observ 3. See here the patience and long-suffering of God which he sheweth even toward obstinate and hard-hearted sinners in bearing with them for a time and not proceeding so â—uddenly and speedily against them in Wrath and Justice as he might Thus we see here how he did patiently tolerate and bear with this obstinate people of the Jews in regard of their obstinatenesse in the sin of unâ—ust and hard dealing against their own wives not presently proceeding in rigour of Justice against them for this unnaturall and odious sin as he might have done but rather tolerating the same in some sort for a time And therefore he appointed Moses to write them a Law of toleration to permit such hard-hearted husbands rather to put away their Wives by divorce than out of their obstinate malice to deal worse with them either by continuall vexing them and making them weary of their lives or else by seeking their death Herein appeareth the great patience of the Lord toward such obstinate malicious and hard-hearted husbands amongst the Jews The like also he shews in bearing with this obstinate people of the Jews in respect of other sins Act. 13. 18. About the time of fourty years he suffered their manners in the wilderness and Rom. 2. 4. the Apostle mentioneth the forbearance and long-suffering of God even toward hard-hearted and impenitent sinners and 1 Pet. 3. 20. The long-suffering of God waited for the repentance of those wicked people of the old world before the flood Use 1 Use 1. If the Lord be so patient toward the wicked and obstinate offenders how much more will he shew great patience and forbearance toward his Saints and servants being humbled and penitent for their sins which should therefore comfort them against the fear of Gods wrath and displeasure towards them for their sins by which they more or lesse provoke him daily c. Vse 2 Vse 2. This should teach and move us after Gods example to shew as much patience as is possible even toward wicked and ungodly men with whom we live in bearing with their obstinate malice and wickednesse and with their perverse manners and disposition that so if it be possible we may by this moderation of mind and forbearance of them gain them to repentance 2 Tim. 2. 24. The servant of the Lord must be gentle unto all men and patient As it is true of Ministers so of every Christian See Tit. 2. 2. especially Such as are called to place of Government over others must practise this patience and moderation of mind c. Use 3 Use 3. This Patience and forbearance of God toward the wicked should be a forcible motive to move and stir them up to speedy repentance and turning to the Lord from their sins as the Apostle sheweth Rom. 2. 4. Despisest thou the riches of his goodness and forbearance c. not knowing that the goodness of God leadeth thee to repentance Mark 10. 5. And Jesus answered and said unto them For the hardness of your heart he wrote Febr. 17. 1627. you this Precept NOw followeth the second part of our Saviour's answer and resolution of the Pharisees Question touching divorcement Verse 6 7 8. In which he proveth against them the unlawfulness of such divorces as were permitted by Moses by shewing the strait and inâ—issoluble bond and union which is between Man and Wâ—fe and that by Gods own Ordinance from the beginning for the shewing whereof he layeth down the first Institution of marriage out of Gen. 1. and 2. Chapters And touching this Institution of Marriage he sheweth four things 1. The Time when it was instituted From the beginning of the Creation 2. The Authour or Instituter of it God himself God made them c. 3. The Institution it self with the means of it which was by creating them male and female 4. The speciall Decree or Sanction of God which immediately upon the first Creation of Mankind and Institution of Marriage he did set down touching the duty of married persons and touching the near and strait bond or union that should be between them Verse 7 8. Of the first The time From the beginning of the Creation that is From the time when God did first create Mankind or our first Parents Adam and Eve Observ Observ See the Antiquity of the married estate being instituted of God from the time of man's first creation at the beginning of the world even so soon aâ— ever man was created yea in the very Creation it self as we shall see afterward before man had fallen and while he was yet in the state of his innocency This our Saviour plainly implyeth and avoucheth out of Gen. 1. 2. Chapters where the story of it is set down See Chap. 2. 22. where so soon as ever the woman was creaâ—ed God brought her unto Adam to be his Wife Vse Vse This serves further to instruct us both touching the necessity and excellency of the married estate 1. The necessity may be gathered in that it is so ancient For if it had not been necessary and profitable for the good of mankind it should not have been ordained so soon even at the time of man's first creation Now if it were necessary before the fall of man when there was no sin then much more now since the fall as a remedy against the sin of fornication 1 Cor. 7. 2. 2. The Excellency of this Ordinance of God may also appear by this Antiquity of it in that it is as ancient as Mankind and as the World it self in a manner having continued in the world ever since in all times and ages but especially in that it was instituted before man's fall and in the time of his innocency This antiquity of it doth not a little commend to us the excellency and dignity of it and this is one reason why it is said to be honourable amongst all Heb. 13. 4. This dignity of Mâ—rriage we are to hold and maintain against all that are enemies to it especially against the Papists who do profanely vilifie and contemn this holy and excellent estate of marriage speaking basely of it calling it a carnal kind of life c. Of the second The first Author or Instituter of the married estate God himself who therefore is said here to have made them that is our first Parents male and female that so they might be fit for marriage c. as we shall see afterward more fully Observ Observ That God himself is the first Author and Ordainer of the married estate hence it is That God made mankind at the first both male and female and so by creating both sexes did institute marriage in which they should both be united and joyned together in one This also
it lawful For it was a great sin in those holy men which howsoever the Lord did for a time tolerate and bear with in them to prevent a greater evill yet he did never approve but condemn it as being contrary to his own Law and to the first institution of marriage And the occasion of this grosse sin in those holy men was partly the common evill custom of those times and partly the great and earnest desire which they had to multiply their seed and posterity that so the promised Messias might come of their race and stock if it might be It followeth So then they are no more twain c. Observ 1 1. Observ The truth and certainty of that most strait union which is between man and wife in the matried estate in that it is not onely grounded upon the first Creation of mankind and upon the Institution of God immediately after the Creation but also ratified and confirmed by the authority and sentence of Christ Jesus pronounced with his own mouth which therefore must teach all married persons to be the more carefull to preserve this union and shews the great sin of such as any way break or disannull the same Observ 2 Observ 2. In that it is said They are no more two c. we may learn that Marriage doth make a great change in the outward state and condition of married persons from that which they were before in that whereas before they were two persons divided and seveâ—ed now after marriage they become united and joyned in one which is a great alteration When two that were enemies are reconciled and made friends there is a great change So when two that were before but common friends do make some special league of amity c. When a father hath a child born to him who had none before there is a great change for he becometh a Father and there is a new union between him and his child which was not before So when one hath a brother or sister born c. But when a husband taketh a wife there is a greater change made in that there is a more strait union made between them than any of the former unions Before they might be nearly united by the bond of friendship or common love but now much more nearly by the bond of marriage which maketh a great change in their estate causeth them of two to become one person by Gods Ordinance As Paul sayes of Onesimus the servant of Philemon that being converted to the faith by his means he was now no longer as a servant but above a servant even a brother beloved c. Philem. Verse 16. So may it be said of man and wife after marriage They are now no longer as common friends but above all friends and nearer than any other friends or kindred c. In a word no union maketh so great a change as the union between man and wife except onely the spiritual union between believers in Christ See 1 Cor. 6. 17. Use Use This shews that as there is a great change in the state and condition of married persons after marriage in regard of that most near union which by marriage is made between them so ought there to be an answerable change in their behaviour and carriage Their new estate requires a new manner of life and carriage of themselves differing from their former carriage and life Whereas before they behaved themselves as was fit for single persons now they are to live as becometh married couples and so to carry themselves by the conscionable practice of such duties as are required of married persons Before marriage they carried themselves as two persons now as one by loving each other most dearly even as they love themselves by cherishing each other most tenderly by dwelling together by mutual communicating of their bodies c. by caring and providing for each other c. 1 Cor. 7. 34. There is difference between a wife and a Virgin c. Mark 10. 9. What therefore God hath joyned together let not man put asunder Mar. 16. 1627. OUr Saviour having shewed the special cause why Moses did permit or tolerate unâ—ust divorcement for a time unto the Jews namely because of the hardnesse of their hearts and having withall shewed that such Divorces were contrary to the first institution of marriage by which the Lord himself did from the beginning appoint a most near and indissoluble union to be betwixt man and wife Now from hence he inferreth by way of Precept this general Conclusion against the erroneous doctrine of the Pharisees and corrupt practice of the Jews viz. That which God hath joyned let not man put asunder What God hath joyned This is to be understood chiefly of man and wife being joyned by Gods Ordinance in the married estate yet so as it is also further to be extended to all others persons or things whatsoever between which God hath appointed any inseparable union or conjunction to be Let not man put asunder Let no man presume to divide or separate any such either persons or things which God hath by his Ordinance united The words thus explained are to be considered two wayes 1. As they respect the union which God hath made between man and wife c. 2. As they have relation to all other persons and things which God hath united Doctr. 1 Doctr. 1. That God is the Authour of that Union which is between man and wife in the married estate He joyneth man and wife in that estate Therefore it is said here What God hath joyned c. This we see in the first married couple that ever was Gen. 2. 22. God himself did create the woman for the man and then brought her unto him And although he do not so immediately joyn all other married couples in that estate yet he is still the Author of the Marriage-Union betwixt them and may be said truly to joyn them together and that for two Reasons 1. Because Marriage it self in general is Gods Ordinance as we heard before Verse 6. Therefore he must needs be the Authour also of the marriage-union between man and wife And this is one reason why the Marriage-Covenant by which man and wife are united is called the Covenant of God Prov. 2. 17. 2. It is God only by whose special providence particular couples come to be joyned together in the married estate He doth by his providence first bring them together he it is that doth unite and draw their affections mutually to each other In a word whatsoever means are used towards the effecting of this union between married couples it is God alone who blesseth the means and giveth successe unto them as we see plainly in the marriage accomplished between Isaac and Rebecca Gen. 24. See Verse 50 51. Therefore Abraham's servant who was by him employed in making up that marriage doth bless God for the successe he found in the matter Verse 27. It is a true speech therefore that
extraordinary state of perfection and to an eminent degree of glory in heaven but only what he must do for the obtaining of eternal life Therefore our Saviour doth not here adviâ—e him a course for the attaining of such a state of perfection c. but enjoyns him a necessary duty to be practised by him for the obtaining of eternal life Quest 2 Quest 2. How could our Saviour enjoyn this duty of selling all c. unto this young man as a duty of obedience required in the Law seeing the Moral Law doth not any where command this expresly Answ Answ Though it do not command a man expresly to sell all he hath and to give to the poor yet it doth command and require a man to love God above all and his Neighbour as himself and consequently to part with all he hath in the world for relief of his brother in case that God or Christ command him so to do and his brethrens necessity do require it Therefore our Saviour might and did justly impose this duty upon him as a part of that obedience which the Law requires of him being a rich man and so much the rather because the enjoyning of this duty did serve at this time as a special means to convince him of his close hypocrisie and covetousnesse Quest 3 Quest 3. Whether doth this Precept touching the selling of all c. bind other Christians especially rich men as well as this young man Answ Answ The Precepts of the Moral Law are of two sorts 1. Some of them do bind not only all sorts of persons but absolutely and at all times as the Commandement of loving God above all the Commandement of fearing God above all Creatures c. the Commandement of honouring Parents c. 2. Some of them are such as bind all sorts of persons but not absolutely nor at all times but at some times and in some cases onely Now this Precept here given to this young man by our Saviour touching the seâ—ling of all c. is not of the former but of the latter sort of Precepts namely of such as do in some sort bind all Christians but yet not absolutely or at all times but with some limitation and exception and in some cases only For although every rich man is not simply bound to sell all he hath for relief of the poor yet in some case he is bound to do it viz. In case that God do in speciall manner command it or the present and extream necessity of our brethren do require it of us So here our Saviour commanding it to this young man in a special case for tryal of his obedience it did bind him and so should it have done any other in the like case See Luke 14. 33. Further the Papists do abuse these words of our Saviour for the justifying of the practice of their Popish Monks in forsaking all propriety in worldly wealth and vowing voluntary poverty that so they may enter into a Monastery there to live in common c. which they hold to be a state of perfection and meritorious c. See the Rhemists on this place Answ 1. We have heard before that this Precept of our Saviour was enjoyned to this young man in a special and extraordinary case for proof of his obedience and to convince him of his secret covetousnesse and that howsoever it doth in some sort bind other Christians yet not simply nor at all times but in some special and extraordinary cases only and therefore is no warrant for the ordinary superstitious practise of Popish Monks c. 2. The profession which Popish Monks do make of voluntary poverty and forsaking all is nothing for the most part but an hypocritical shew and pretence of poverty And under this pretence they betake themselves to their Monasteries where they are richly and plentifully fed and maintained living also in Epicurean ease and idlenesse And thou shalt have treasure in heaven Thou shalt receive the reward of eternal life in heaven which shall be better to thee than all the earthly treasure and wealth which thou dost enjoy in this world And come and follow me Betake thy self to be my true Disciple See before Chap. 8. 34. Taking up the Crosse Willingly submitting thy self to the bearing of all afflictions even unto death it self for the profession of my Name Of this also see before Chap. 8. 34. In the words consider a threefold duty enjoyned by our Saviour to this young Ruler 1. To part with all his worldly wealth for relief of the poor Go sell all c. 2. To follow Christ or become his Disciple 3. To take up the Crosse c. Of the first Consider two things 1. The duty it self Go thy way sell whatsoever c. 2. The Reason enforcing it from the reward promised to him by our Saviour And thou shalt have treasure in Heaven Observ 1 Observ 1. See how far forth a Christian is called of God to possess and enjoy all worldly wealth in this life not absolutely as an absolute or perpetual owner of it but with this condition to part with it at any time whensoever the Lord shall so require as our Saviour did here of this young man When God gives us wealth he doth not make us absolute owners or possessours of it but rather Stewards or Tenants at will in it allowing us to dispense and use it for a time to his glory and then to resign and give it up again whensoever he shall call for it that is whensoever he shall please to take it from us either immediately by his own hand or by such means and instruments as he employeth to this end yea though it be never so suddenly even at an hour or minutes warning With this condition and no otherwise doth the Lord give us wealth and with this condition he alloweth us to possesse and enjoy the same and no further With this condition God gave unto Job all his wealth that he should part with it again so soon as ever the Lord should call for it so soon as ever he should permit the Devil and the Caldeans and Sabeans to take it from him as afâ—erward he did The Apostles of Christ had some worldly wealth though not great before their calling to be Christ's Disciples and this wealth and substance was given them of God they enjoyed it but with condition to part with it so soon as Christ should call them and bid them follow him and so they did as we see Matth. 4. 20. And Verse 28. hujus Cap. they professe as much to Christ Lo we have left all c. Vse 1 Use 1. This must teach us not to set our hearts too much upon any worldly goods or substance enjoyed here on earth seeing we have no absolute title or perpetual tenure in them but conditional and so uncertain that we know not how soon or suddenly the Lord may call for his own and take them from us again as he gave them
other sins less haynous and dangerous then covetousness yet with some difference For being spoken of such as live in other sins less dangerous it is to be understood according to Gods ordinary power but being spoken of such as have the sin of covetousness raigning in them it is to be understood of God's special and extraordinary power which he manifesteth in the salvation of such whensoever they are saved Now follow the Instructions from the words Observ 1 Observ 1. Against the Papists That man hath no natural power of free-will of himself to help forward his own conversion and salvation for if he had then it should not be impossible but possible with men for a covetous rich man to be saved he should then have power to save himself after a sort at least to begin the work of his own salvation and so it should not be simply impossible for such a one to be saved by man's power contrary to the express doctrine of our Saviour in this place Rom. 9. 16. It is not of him that willeth nor of him that runneth c. 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves c. Jer. 10. 23. The way of man is not in himself c. Object Object Phil. 2. 12. We are bid to work out our own salvation c. Therefore it may seem that it is in our power to do it Answ Answ This followes not the Apostle's meaning is That we should use all good means appointed of God for the furthering of our own salvation not that we can do this of our selves for he addeth in the next words that it is God that worketh in us both to will and to do c. but to shew what we ought to endeavour to do so far as lyeth in us and so to stir us up to seek to God for his power to inable us to do that which we cannot of our selves Observ 2 Observ 2. It being impossible in regard of man's power for covetous rich men to be saved yea in special manner and high degree impossible that is more hard and impossible than for some other yea than for sundry other kinds of sinners This teacheth us what is to be done by all covetous rich men of the world who are addicted to this sin if they desire to repent of this sin and to have their souls saved they must deny themselves and utterly renounce all power and ability of their own in the practise of repentance and in the matter of procuring and working out their own Salvation as being utterly unable of themselves to do any thing towards it they must go out of themselves and seek to God for his speciall Grace and for the power of his Spirit to work true Repentance in them unto Salvation c. to mortify in them this dangerous sin of covetousness If this be needfull for all sorts of sinners living in their sins and natural estate to deny their own power and to fly to Gods power and Grace for the working of Repentance in them and for the saving of their Souls then much more needfull for such as are addicted to the sin of covetousness being so dangerous a sin as we have heard before and so hard to be repented of and forsaken If David had need to go out of himself and to seek to God to mortify this sin in him Psal 119. 36. Incline my heart to thy testimonies and not to covetousness How much more needfull is this for such as are much more tainted with this sin then David was in whom it doth yet reign and bear sway c. Here then every one that knows himself addicted to this sin must be admonished to deny himself and all power of his own for the mortifying of this wicked lust of covetousness in himself and to flye to Gods power and Grace for the effecting hereof praying earnestly for it remembring that with men it is impossible Observ 3 Observ 3. See that Ministers of the Word are not to think strange or be discouraged if by their ministry they can do but little good usually or for the most part upon covetous worldlings but notwithstanding all the pains they take both by their publick and private admonitions or exhortations to moâ—e them to repentance and forsaking of their sin of covetousness yet they still continue in it unreformed In this case a Minister of the Word must remember what is here said by our Saviour that with men it is not onely hard but impossible for such as are addicted to the sin of covetousness to repent and be saved Therefore it is not in the Ministers power though he have never so excellent gifts and be never so diligent in his place to work repentance in the heart of a covetous worldling and so to save the Soul of such a one but it is God alone that can and must do this or else it will never be done so exceeding hard is it for such as are given to this sin to repent and be saved Therefore if a faithfull Minister do see that he can do little or no good upon such covetous and worldly minded men by all the pains he taketh in his Ministry he is not to mervail much less to be discouraged in his Calling hereby but to go on in it constantly using the best means he is able for the gaining of such to repentance and committing the success to God by Prayer Observ 4 Observ 4. That in respect of God there is a possibility of the repentance and Salvation of great and grievous sinners even of such as have lived or do yet live in gross and notorious sins yea in fearfull and dangerous sins such as the sin of covetousness is whereof our Saviour sayes here that even for such as live in this sin there is possibility of Salvation with God The like may be said of other gross and hainous sins that though it be hard for such as live in them to repent and be saved yet not impossible with God but possible yea easy in respect of his absolute power Hence it is that in Scripture God doth call and invite not onely such as are guilty of small sins but even great offenders to repentance that they may be saved which he would never do if there were no possibility with him of the Salvation of such So Esay 1. 18. Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. 2 Pet. 3. 9. He would have all come to repentance not onely whose sins are less hainous but even such as have lived in hainous and grievous sins We have also examples in Scripture of the power of God manifested in the Conversion and Salvation of great sinners as of Rahab Manasseh Mary Magdalen Saul the Thief upon the Cross c. Vse 1 Use 1. For the comfort of such as have lived in gross and hainous sins to consider
doth make all things work for their good and to further their happiness and salvation Rom. 8. 28. all crosses troubles miseries of this life c. By this he doth strengthen them to perseverance in grace till at last he bring them through all dâ—fficulties to his heavenly Kingdom 1 Pet. 1. 5. kept by the power of God through faith c. See Joh. 10. 27. 17. 11. Vse 3 Use 3. To strengthen our faith in prayer considering that God is not only willing and ready to hear us as being our Father in Christ but also able to give us that we ask as being Almighty with whom all things are possible even those which seem to us most hard and difficult to be granted Ephes 3. 20. Able to do above all things we ask or think Matth. 8. 2. Thou canst make me clean Yea Christ himself Mark 14. 36. Abba Father all things are possible to thee c. In the conclusion of the Lords Prayer For thâ—ne is the Kingdom power c. Great comfort in our Prayers Vse 4 Vse 4. To strengthen our faith touching performance of all Gods Promises made to his Church and Children in Christ whether of temporal or spiritual blessings To consider that he who hath promised is able to perform and make good his Word So Rom. 4. 21. Abraham staggered not c. but was strong in faith being fully perswaded c. So we must by this almighty power of God labour to have our faith confirmed in Gods Promises for performance in due time yea in such Promises as seem most hard to be performed and most unlikely to reason c. as the promise of forgiveness of sins resurrection of our bodies and life everlasting Promise of strength in temptation that he will be with us in trouble and that we shall not be tryed above our strength c. but delivered Labour to believe this in greatest extremity when we see no means of deliverance then by faith rest in Gods power to whom all things are possible who can raise up means or deliver without means Dan. 3. 17. The three children c. Vse 5 Vse 5. For Instruction in some speciall duties 1. It must teach us to humble our selves under his mighty hand as we are exhorted 1 Pet. 5. 6. The consideration of Gods Almighty power must cause us to cast down our selves before him in sight of our sins at all times when we have occasion to think of his power Especially when his hand is upon us by any cross or affliction chastising us c. 2. It must teach us truly to fear God being of such wonderful power able to do all things now the true fear of God is so to stand in awe of him at all times as to be afraid to offend him by sin yea by the least sin Psal 4. 4. Tremble and sin not Jer. 10. 6. Thy Name is great in might Who would not fear thee O King of Nations How are earthly Princes feared because of their great power to punish offenders though they be but mortal men whose breath is in their nostrils How much more ought we to stand in awe of God's almighty power c. Luke 12. 4. Fear not them that kill the body c. Though we are not to fear God only for his power but chiefly for his mercy and goodness as it is Psal 130. 4 Yet c. Make not leight of any sin but fear and tremble at the motions of it arising in our heart c. 3. It teacheth us what to do at such time as we feel weakness and unability in our selves to do or to suffer any thing in obedience to God which he requireth of us Seek to him that is Almighty and All-sufficient to whom all things are possible Pray to him to help and enable us by the power of his Spirit to do those duties which we cannot of our selves to enable us for every good thought word and work To this end labour to see and feel our unability in our selves for these things 2 Cor. 3. 5. Not sufficient of our selves to think any thing c. but our sufficiency is from God Therefore go out of our selves and seek to him that is all power and whose power is perfected in weakness 2 Cor. 12. 9. Esay 40. 29. He gives power to the faint c. Seek to him for help in performance of all duties which he requireth of us without which we can do nothing especially in holy and religious duties of his worship publick and private as Prayer hearing of his Word Sanctification Salvation c. So in all other Christian duties required especially in such as are most hard and contrary to nature as in the practice of Repentance and mortifying our lustâ— denyal of our selves and taking up the Cross c. Pray with Paul Col. 1. 11. That we may be strengthened with all might uccording to his glorious power unto all Patience c. So in duties of our particular Callings when we find weaknesse to go through them Look up to God by Faith and seek to him to whom all things are possible c. Mark 10. 28. Then Peter began to say unto him c. Nov. 23. 1628. THe fourth part of this Chapter which contains our Saviour's answer to Peter making mention of his own and his fellow-Disciples obedience formerly shewed in forsaking all they had and following Christ when they were at first called to be his Disciples from ver 28. to ver 32. Where 1. Consider Peter's mentioning or making profession of their former fact or obedience shewed Peter began to say c. Lo we have left all c. ver 28. 2. Christ's answer made hereunto which consisteth of two parts 1. A gracious promise of a rich reward to be given to all such as had forsaken any thing that was dear to them in this world for his sake and the Gospells they should receive a hundred fold more in this life c. and in the world to come eternal life ver 29 30. 2. An admonition or caveat to his Disciples touching the future Apostacy of some Hypocrites which had made fair shew and bin forward Professors of Christ and the Gospell for a time as also touching the Calling and conversion of others who had bin gross offenders and seemed farthest off from the Kingdome of Christ This admonition or caution is delivered in that general sentence uttered ver 31. Many that are first c. Of the first The end of Peters mentioning of this matter at this time was to demand and know and be better resolved of Christ what recompence they were like to have for their obedience shewed in forsaking all and following him Matth. 19. 27. What shall we have therefore The occasion was the former conference between our Saviour and the young Ruler touching the way of obtaining eternall life in which conference our Saviour willed him to sell all and give to the poor and then promised him treasure in heaven
shall lose his life for my sake c. Rom. 2. 10. There shall be glory honour and peace to every man that worketh good to the Jew first and also to the Gentile Ver. 11. For there is no respect of persons with God So 2 Cor. 5. 10. We must all appear before the Judgment seat of Christ c. Vse Use To incourage all sorts of Christians to the doing of good works and to the chearfull and conscionable performance of all duties of obedience which God requireth seeing all and every one shall be rewarded that doth thus glorify God by obedience to his will not one shall go unrewarded no not he that hath done the least good work in obedience to God though it be but the giving of a cup of cold Water to a Disciple of Christ that is to a good Christian Matth. 10. 42. Whosoever shall give to one of these little ones c. So here our Saviour promiseth a reward to every one that hath forsaken any thing for his sake There is no man that hath left either house or brethren c. He doth not say that hath left all these but any one of these c. Now followeth in the 3â—th verse the reward it self which is here promised by our Saviour to such as have forsaken any thing dear to them in this World for his sake and the Gospells which reward is twofold 1. Temporary to be received in this present life He shall receive an hundred fold now in this time houses and brethren c. 2. Eternal to be received and enjoyed in the life to come In the world to come he shall receive eternall life Observ 1 General Observ 1. That in doing good works it is lawfull to look at the reward which God hath promised to such as perform such works conscionably otherwise our Saviour would not here propound and promise a reward both Temporal and Eternal to such as forsake any thing for his sake c. See before â—ver 21. of this chap. yea it is not onely lawfull for us to have respect to the eternal reward in heaven but also to the reward promised in this life Observ 2 Observ 2. The truth of that which the Apostle teacheth us 1 Tim. 4. 8. That godliness is profitable to all things having the promise of the life that now is and of that which is to come The meaning is that God hath promised great reward and recompence both in this life and that which is to come to all such as are truely Religious and do shew it by exercising themselves in the practice of such good works and holy duties of obedience as God requireth of them So our Saviour here promiseth both a Temporall and Eternall reward to such as glorify him by obedience to his will and shew their Religious affection in forsaking things dear to them in this World for his sake and the Gospels Psal 112. 1. Blessed is the man that feareth the Lord c. his seed shall be mighty upon the earth c. and ver 3. Wealth and Riches shall be in his house and his Righteousness endureth for ever that is the fruit and reward of his Righteousness c. As also ver 9. Prov. 3. 16. Solomon sayes of Wisdome by which is meant the true knowledg and fear of God That length of dayes is in her right hand and in her left Riches and Honour c. And ver 18. She is a Tree of life to them that lay hold on her c. Vse Use To provoke and stir up every one to labour for true piety and the fear of God in his heart and to shew it in life by Religious and Conscionable practice of all such duties as God requireth seeing there is so great reward promised to such both in this and in the life to come So that if we respect but our own good next unto the glory of God and if we desire to be truely happy and blessed both in this life and in the life to come the onely way is to become truely Religious and zealous in the profession and practice of true piety Now follow the particular Instructions And first from the temporary reward promised in this life to such as forsake any thing in this World for Christ and the Gospel Observ 1 Observ 1. Such as forsake or suffer loss of any thing in this World that is dear unto them for Christ and the Gospells sake shall be rewarded of God even in this present life so far as shall be good and fit for them This our Saviour here promiseth So 1 Tim. 4. 8. Piety hath promise of this life as was said before Now this is one work of piety to forsake all in this world for Christ c. I say so far as shall be good for them because this is a temporal promise which is with this condition to be understood as all other promises of this life Quest Quest How shall such be rewarded of God in this life who have suffered losse or forsaken any thing for Christ c Answ Answ Two wayes especially 1. By supplying their want of temporal things with so much the greater measure of spiritual gifts and graces needful to salvation For example The Lord will give unto them so much the more feeling and assurance of his love and favour and of the pardon of their sins in Christ so much the greater measure of faith hope patience and of true comfort and contentment in their poor and desolate estate in this world This we may see in the example of the Apostles who forsaking their goods and friends upon Christ's calling they were rewarded with so much the greater measure of all spiritual gifts of faith patience inward comforâ— in their poor estate c. So the Martyrs c. 2. Such as forsake any thing for Christ shall be rewarded of God in this life with his blessing upon them in their outward estate though never so mean and poor or forâ—oâ—â— and desolate whereby it shall become better and more comfortable unto them than if they did still enjoy those things which they have forsaken for Christ and the Gospel according to that Psal 37. 16. A little that a righteous man hath is better than the riches of the wicked Caution Caution This is not so to be understood as if we could or did by forsaking any thing for Christ deserve to be thus rewarded in this life but that the Lord out of his free grace and for his promise sake will give this reward to us Use Use To encourage us to this duty of forsaking and parting with things dear to us in this world for Christ and the Gospel when God calls us to it seeing there is so great reward promised us for so doing even in this life c. This alone were sufficient if no other were to be expected in the life to come Mark 10. 29 30. And Jesus answered and said Verily I say unto you There is no man that hath left
to suffer at the hands of the Gentiles that is to say at the hands of Pilate and the Romane Souldiers These are of two sorts 1. The vile and shamefull abuses and indignities which they should offer and shew to him a little before his death They should mock him scourge him and spit upon him 2. Death it self which they should inflict upon him Of the first They shall mock him and scourge him c. They That is the Gentiles Pilate and his Romane Souldiers c. The fulfilling of these things we may see afterward in the History of this and the other Evangelists how he was scourged by Pilate and mocked and spit upon by the Souldiers See Matth. 27. Mark 15. and the other Evangelists They shall mock him and spit upon him This was to be done by the Souldiers Scourge him This was to be done by Pilate Observ 1 Observ 1. See what is the reward due to every one of us for our sins viz. shame and reproach yea the greatest shame and ignominy that may be in this life and eternal shame and confusion in Hell This appears in that our Saviour Christ taking our sins upon him was to endure and did endure so great shame and reproach as to be mocked scourged c. All this was for our sins to shew that shame and confusion before God and men is due to us for our sins Dan. 9. 8. To us belongeth confusion of face c. because we have sinned against thee Hence it is that shame and reproach hath used to follow sin as an unseperable fruit and consequent of it So in our first Parents so soon as they had sinned against God they were stricken with shame c. Jer. 3. 25. We lye down in our shame and our confusion covereth us for we have sinned against the Lord our God c. Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed But especially this shall appear at the last day Dan. 12. 2. The wicked and Reprobate shall rise to everlasting shame and contempt Use 1 Use 1. To humble us before God and men in the sight of our sins deserving so great shame and reproach as Christ the Son of God suffered for us First and principally it should humble us before God striking our hearts with godly sorrow as in Ezra 9. 6. O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased c. Then also it should humble us before men causing us to testify our grief and shame for our sins so far forth as there is cause and in case that we have by our sins given offence to men c. Vse 2 Use 2. See the profaneness of such as glory in their sins by which they deserve the greatest shame and reproach before God and men c. Their glory is in their shame Phil. 3. 19. The property of wicked reprobates whose end is destruction as the Apostle there sheweth For the terrour of such as glory in swearing drunkenness c. Observ 2 Observ 2. Hainousness of sin the cause of all these vile abuses and indignities which Christ the Son of God was to suffer and did suffer c. Observ 3 Observ 3. The great and unspeakable love of Christ to us in being content so far to be abased as to suffer such vile and shamefull abuses and indignities for us As his love to us appeared in all his sufferings so in this part of them after a special manner For this was not the least part of his sufferings but one of the greatest rather that he was thus vilified and abased for us that he was content to empty himself of all glory as it is Phil. 2. 7. and to be thus vilified and abased not onely to suffer death but the shamefull death of the Cross that is to suffer that death together with all the shame reproach and indignities which did accompany that kind of death Hebr. 12. 2. He endured the Cross despising the shame c. Vse 1 Use 1. To draw our hearts to love him truely again who hath so loved us and shewed his love by enduring so much shame and ignominy for us at the hands of men yea of wicked men c. Now the true love of Christ is to love him above all things Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. This love we must shew by our obedience to his will and preferring and seeking his glory before all things though never so dear to us c. Vse 2 Use 2. To stir us up unto true thankfulness to Christ our Saviour for this his unspeakable love shewed in abasing himself so far for us c. Observ 4 Observ 4. Seeing our Saviour Christ was to suffer and did suffer for us so great shame and such vile indignities and abuses at the hands of men yea of the profane Gentiles such as Pilate and his Souldiers c. this teacheth us to be content and willing if need be and if we be called to it to suffer any shame and disgrace in the World or any vile and base usage at the hands of men for the name of Christ and profession of the Gospell As he was thus abased for us so must we be willing to be abased for him c. As we must take up the Cross so also the shame of the Cross and follow him if we will be his true Disciples Thus was it with the Apostles 1 Cor. 4. 13. They were defamed and made as the filth of the World and off-scouring of all things c. Thus was it also with the blessed Martyrs And so must we be willing it should be with us if the Lord call us to it No shame or abuse so great which we should refuse for Christ yea we should count it our honour to be abased for him c. Observ 5 Observ 5. Lastly see how to comfort our selves against all reproach and contempt cast upon us in the World and against all abuses and indignities offered us by men for the name of Christ and for well-doing In this case we are to comfort our selves with the example of Christ himself who suffered so great shame and so many and vile abuses at the hands of men as to be mocked scourged spit upon c. and all for us Remember this when thou art reproached or abused for the name of Christ or for well-doing look then at Jesus the Author and finisher of our Faith who for the joy set before him despised the shame of the Cross c. It followeth And they shall kill him c. Here I should speak of the second part of Christ's sufferings which he was to suffer at the hands of the Gentiles that is of Pilate and the Romane Souldiers viz. his death that they should kill him And then also I should speak of his Resurrection from death upon the third day which he foretelleth
his Office c. neither are we to believe in him or profess his name with this condition Observ 2 Observ 2. Though Christ as he is God be equall with God the Father in power and Authority yet as he is man and as he is Mediator in respect of his Office he is inferiour to the Father So much he implyeth here when he saith That it was not in his power of himself to give those high places of preferment in his Kingdome to any but that they should be given to such onely for whom they were prepared c. Observ 3 Observ 3. There shall be different degrees of glory of the Saints in Christs heavenly Kingdome Some shall be preferred to higher places then otherâ— to more excellent Mansions This our Saviour doth not here deny but granteth and presupposeth that some shall have the highest degrees of glory next him in his Kingdome and consequently that others shall have inferiour degrees of glory next him in his Kingdome and consequently that others shall have inferiour degrees of glory Though all shall have a full and perfect measure of glory and happiness yet not all the same measure but some more some less according as every one shall be capable of more or less Proved by that one place sufficiently 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly but he that soweth bountifully shall reap bountifully Reas 1 Reas 1. There are diffeâ—ent degrees of punishment in Hell Matth. 11. Easier for Tyre and Sidon then for Chorazâ—n c. Therefore proportionably there shall be different degrees of glory in heaven Reas 2 Reas 2. There are degrees of Grace in the Saints of God in this life Reas 3 Reas 3. Otherwise how shall the reward of eternal life be given to every one according to his works as it is promised Vse Vse To excite and encourage us to the greater pains and diligence in Gods service and in all holy duties of obedience which he requireth of us in this life working out our Salvation with fear as the Apostle exhorteth forasmuch as we know Our labour is not in vain in the Lord but the more pains we take in well-doing and the more we glorify God in this life the greater reward of glory shall be freely given us of God in the life to come Observ 4 Observ 4. The glory of Christ's Kingdom shall not be given to all men or to all sorts of persons but only to the Elect of God for whom it is ordained in God's eternal Counsel and Purpose To those onely for whom it is prepared For that which is here said of the highest degrees of that glory is true of the glory it self in general and absolutely That it shall not be given to all but only to the Elect and Saints of God for whom it is appointed Rom. 8. 30. Whom he did predestinate call and â—ustifie them he glorified Hence it is that eternal life is called the inheritance of the Saints Col. 1. 12. to shew that such only shall be partakers of it And hence also it is that the Elect are called Vessels of mercy Rom. 9. and vessels of honour 2 Tim. 2. to shew that they only shall be partakers of the saving mercy of God and of the Heavenly glory of the life to come Use Vse See what need for us to give all diligence to make our Calling and Election sure as we are exhorted 2 Pet. 1. 10. that so we may be partakers of that heavenly glory of Christ's Kingdom which shall not be given to all but only to the Elect people of God for whom it is ordained Therefore never rest till we know our selves to be in the number of Gods elect people chosen to eternal life and to the glory of Christ's Kingdom Now the way to know and be assured hereof is by labouring to find and feel our selves effectually called and sanctified in heart and life so as we are separated from the World in heart and affection and do truly hate shun and strive against sin making conscience to glorifie God by a holy and conscionable life 2 Tim. 2. 21. If any man purge himself from these that is from the society of profane men and from the practice of sin he shall be a vessel unto honour sanctified and meet for the Masters use c. Observ 5 Observ 5. The certainty of the glory of the Elect and Saints of God in Heaven in that it is said to be prepared for them that is to be ordained for them in God's Decree and Purpose Yea not only the glory it self but the different degrees of that glory which the several Saints of God shall there enjoy are likewise prepared of God as our Saviour here sheweth and Joh. 14. 2. So Matth. 25. 34. Come ye blessed of my Father inherit the Kingdom prepared for you c. 1 Pet. 1. 4. And it is said to be an inâ—eritance reserved in heaven for them Col. 3. 3. Your life is hid with Christ in God Vse Use For comfort to the Saints and faithful who know and feel themselves to be in this number of God's elect and chosen people by assuring them that although they are not yet in possession of that glory of the life to come yet they shall most certainly be partakers of it in the due time appointed of God God having prepared and appointed it for them in his eternal Counsel and Purpose this Counsel and Decree of his shall stand and so they cannot fail or come short of that Heavenly glory which he hath appointed for them but it is sure and certain to them Great comfort to us and other Saints of God Though all earthly things are uncertain to us yet our Heavenly Inheritance is sure and certain being prepared for us and reserved for us in God's own keeping Wicked men may take from us our goods liberty life but neither they nor their father the Devil can take Heaven from us they cannot touch our Inheritance which is ordained and reserved for us by God Himself Observ 6 Observ 6. By what right and title the Elect do obtain eternal life and glory in heaven viz. by the free gift of God who hath chosen them unto it It shall be given them Luke 12. 32. It is your Fathers pleasure to give you the Kingdom Rom. 6. 23. The gift of God is eternal life Use 1 Use 1. To confute Popish Merit c. Use 2 Use 2. To comfort us in respect of our unworthiness of that life and glory to come Know that we are not to believe or hope for it for our own worthiness but upon the free gift of God and Merits of Christ c. Vse 3 Use 3. To stir us up to thankfulness to God who hath promised so freely to give us eternal life Mark 10. 41 42 43 44. And when the Ten heard it they began to be much displeased June 28. 1629. with James and John c. HItherto we have heard the Ambitious Sute preferred to
like those Luke 14. who were invited to the great Supper Some absent themselves when they see good others come when half is done c. This shews want of true love to Christ and zeal for his glory and worship Here followeth a description of the person upon whom this Miracle was wrought 1. By his Name Bartimeus and by his Parentage the son of Timeus which is also included in his name for Bartimeus signifies the son of Timeus Bar being an Hebrew or Syrian word signifying â— son so Bar-Jona the son of Jona and Bariesus Act. 13. Quest Quest Why doth St. Mark here and Luke Chap. 18. mention but one blind man which was cured by our Saviour at this time seeing Matth. 20. there is mention of two Answ Answ Mark and Luke do mention but one not thereby to exclude the other but because one of theâ— was of more special note being more commonly known and taken notice of by the people in those parts for his blindness and poverty and for that he used as it seemeth to sit begging in the High-way and near to that great Town of Jerichâ— And for this cause also it is likely that St. Mark doth so particularly describe him here both by his own name and by his fathers name So before chap. 5. 2. there was but one mentioned that was possessed with an unclean spirit because that one was of greatest note whereas Matth. 8. 28. two are mentioned 2. He is described by his bodily affliction or misery being blind Whether he were so born or whether he became blind by some other means is not expressed but he was incurably blind for else it had bin no Miracle of Christ to cure him Observ Observ The cursed fruit and effect of sin in that it hath made our bodies subject to such Afflictions and miseries as to blindness deafness lameness and to manifold diseases and infirmities See before chap. 7. ver 31 32. Now followeth the third and last thing by which he is described viz. his outward condition that he was very poor yea a beggar One that sate by the high-way begging Quest Quest Whether was this a warrantable practice in him to sit begging by the way side Answ Answ There are two sorts of beggars 1. Such as being given to idleness do make a common trade or practice of begging thereby to maintain themselves in idleness 2. Such as being not able or fit to labour and being also very poor and in present want are forced to beg or crave the alms of others Now such a one it is probable that this blind man was and therefore that in this case of his present and great necessity it was not unlawfull for him to sit by the way-side to beg alms Yet withall note that this was a great abuse and disorder at this time in the Jews Common-wealth that they did not better provide for relief of the poor blind and impotent but suffered them to beg by the High-way yea forced them so to do for want of due provision for them by other means Contrary to the Law of God Deut. 15. 4. whereby it was appointed that they should take such order for relief of the poor that there might be no common beggars or any that were extreamly poor amongst them Here then is no warrant at all for the course or practice of common wandring beggars in our times and amongst us who have no lawfull Calling but live in idleness and make a Trade of begging from door to door c. These are unprofitable burthens of the earth and very Thieves to the Common-wealth And the suffering of them is a great and shamefull abuse and disorder amongst us which such as are in Authority and Office ought by all means to labour to reform Observ 1 Observ 1. In that this man was not onely blind but extreamly poor forced to beg by the High-way c. and yet a believer in Christ as we shall see afterward this teacheth us that God doth sometimes exercise his Saints and servants not with one kind of affliction onely but with divers at one and the same time and those great and grievous afflictions This we see in Job David Lazarus Paul c. Psal 34. 19. Many are the afflictions of the Righteous c. Reason Reas The Lord doth it for the more through tryal of his Saints c. Use 1 Use 1. Teacheth the godly to prepare for many and great troubles in this life seeing God useth thus to deal with his Saints and Servants c. Good Wisdome to prepare for that which may come yea for that which must come for Act. 14. 22. We must through much tribulation c. Vse 2 Use 2. To comfort us when God doth lay many afflictions at once upon us Thus he hath done and useth to do unto his own Saints and servants Therefore we are not to be dismayed if it be so with us at any time but to be of good comfort Jam. 1. 2. Count it all joy when ye fall into divers temptations knowing this that the trying of your Faith c. Observ 2 Observ 2. The truth of that Jam. 2. 5. that God hath chosen the poor of this World rich in Faith c. This appears in that he doth call such effectually and work Faith in them as well as in the rich yea for the most part before the Rich. So it was in our Saviours time Matth. 11. 5. The poor had the Gospell Preached to them And in the Apostles times 1 Cor. 1. 26. Not many mighty or noble are called c. Therefore not many Rich c. So here God called this poor blind beggar to believe in Christ yea gave him a great measure of Faith c. So he called Lazarus Luke 16. Vse Use Comfort to the poorer sort to consider that God doth not respect persons in giving his Grace neither doth he reject the poor or deny his Grace to them because of their poverty but gives his Grace to them freely as well as to the Rich yea before the Rich oftentimes c. yea to such as are extremly poor c. Mark 10. 47. And when he heard that it was Jesus c. Aug. 9. 1629. NOw followeth the 37th verse The Antecedents or Preparatives which went before this Miracle wrought upon this blind man and made way to the same These are sundry 1. The means used by the blind man for the recovery of his sight viz. His earnest Prayer or supplication to Christ passing by the way ver 47. 2. The impediment or hinderance of his faith with which it was assailed c. In that many charged him to hold his peace 3. The strength of Faith which he shewed in overcomming that impediment c. In that he cryed the more c. 4. The effects or consequents which followed hereupon Of which we shall hear afterward ver 49 50 51. Of the first The means used by the blind man c. His supplication to Christ Where 1. Consider
Christs person that he did believe him to be the true Messiah and Saviour of mankind promised in the old Testament and foretold by the Prophets and consequently that he was both able and willing to help and relieve him in his present misery by restoring his sight unto him Further it is probable that this was the common title by which the Messiah was usually called and known amongst the Jews in our Saviours time as may appear by comparing this place with other places of the Evangelists where the same title is given unto him as Matth. 9. 27. and Matth. 15. 22. The reason is because he was to be born of the seed and posterity of David as was foretold by the Prophets Jer. 23. 5. Behold I will raise unto David a righteous branch c. Quest Quest How came this blind man to know and believe that this Jesus was the Messias Answ Answ 1. By the fame of his Doctrine and Miracles which he had heard of 2. By the special motion and instinct of the Spirit of God working this faith in his heart Observ 1 Observ 1. This poor blind beggar knew more of Christ's Person than the Learned Scribes and Pharisees and other great men amongst the Jews did at that time viz. that he was the true Messias c. Which teacheth us That God doth sometimes reveal the mysteries of faith or doctrine of Christ and of the Gospel to poor and mean men and hideth it from the great men of the World yea he doth often and usually thus Luke 10. 21. I thank thee O Father sayes our Saviour Christ that thou hast hid these things from the wise and prudent and hast revealed them to babes c. This the Lord doth to shew that he is no respecter of persons in revealing the knowledg of his Will unto men Use 1 Use 1. See the reason why a poor or mean Christian may sometimes see more of the truth in matters of Faith and Religion than others that are great men of the World It is because the Lord doth often reveal the mysteries of his Will to such mean persons and doth hide the same from great ones c. Vse 2 Vse 2. Teacherh us not to despise or reject the judgment of the poorest or meanest Christian in matters of Faith and of Religion but to embrace and esteem well thereof seeing God may and doth-sometimes reveal more to such a one than he doth to men of great learning and accompt in the World Observ 2 Observ 2. Jesus the Son of the Virgin Mary is the Christ or true Messiah and Saviour of the World promised of God and foretold by the Prophets in the Book of the Old Testament in that he was born of the seed of David according to the flesh Rom. 1. 3. as it was foretold by the Prophets that the Messias should be This we may learn here of the blind beggar who truly believed and confessed him to be the Son of David in this sense And this is the very summe of the History of the Gospel for proof whereof the four Evangelists have severally written the same for confirmation whereof all the Miracles of Christ were wrought Joh. 20. 30. Many other signs truly did Jesus c. which are not written But these are written that ye might believe that Jesus is the Christ c. Vse Vse To confirm our Faith in this truth touching the Person and Office of Christ that he is the true Messias and only Saviour and Redeemer of Mankind and to cause us to seek salvation in and by him alone renouncing all other means there being no Name under heaven given among men whereby we can be saved but only the Name of Jesus Act. 4. 12. But of this often before Observ 3 Observ 3. In that he calleth Christ the Son of David thereby professing his faith in him That he believed him to be the true Messiah and consequently such a person as was both able and willing to grant his Petition hence we may learn That in all prayers which we make to God we must have faith to believe and be perswaded of God's power and goodness that he is such a God as is both able and willing to hear and grant our requests so far as is good for us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Therefore in the Preface of the Lord's Prayer we are taught to say Our Father which art in Heaven c. By which words we profess our faith both touching the power of God tâ—at he is able to hear us as being in Heaven and touching his goodness or mercy that he is willing and ready to hear us as being our Father in Christ c. This faith and perswasion of Gods power and goodness we must labour to find and feel in our selves in all our prayers which we make to God or else we can never pray with any true comfort or confidence to be heard and to receive the things we ask Now that we may believe the power of God that he is able to hear us we must consider that he is All-mighty and therefore able to do above all that we ask or think as it is Ephes 3. And that we may believe his goodnesse and mercy that he is willing and ready to hear and help us we must meditate of the greatness and riches of his mercy and of his gracious promises which he hath made to such as call upon him in truth as also touching the Merits and Worthiness of Christ for whose sake he hath promised to hear us Now followeth his Petition Have mercy upon me He doth not at first express his particular Request which was to have his sight restored to him as he saith afterward Verse 51. but he doth first in general intreat Christ to have mercy on him that is to shew his free and gracious pity and compassion on him in helping and relieving him in his present misery He doth not plead any merit or worthiness of his own but acknowledging his misery flyeth unto the mercy of Christ for help grounding his faith hereupon Observ 1 Observ 1. The first and principal thing to be desired and sought of us in all afflictions and miseries is God's free and gracious mercy that we may be partakers of it and that it may be extended toward us The first thing which this poor blind man craves of Christ is his mercy So the Saints of God in their afflictions and miseries have used in the first place to sue to God for his mercy David Psal 4. 1. Have mercy upon me and hear my prayer and Psal 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee c. till these calamities be over-past Reason Reason God's free mercy is the ground and cause of all help comfort and deliverance which we desire or expect from him in our troubles and miseries As
it is the cause and fountain of all blessings so of deliverance in trouble Phil. 2. 27. Epaphroditus being sick God had mercy on him c. Use Use To stir us up to desire and seek this mercy of God in all our necessities and miseries yea in the first place and above all other things as the only remedy to help and cure us of all and without which we can never be truly helped or delivered Therefore first and principally pray and labour for God's mercy in Christ who is the ground of it to have part in it that so this may move him to hear us in our prayers and to help and deliver us out of our troubles or at least to sanctifie them to us Seek God's mercy more than outward ease or deliverance that being the cause of this c. And to this end labour for a true sense of our misery and wretchedness in our selves especially of our spiritual misery in regard of our sins c. that this may move the Lord to shew mercy and to help and deliver us Deny our selves and all our own merits and worthiness and fly to Gods mercy alone as the ground of all our comfort and hope of deliverance in time of affliction and misery Observ 2 Observ 2. See whereupon we are to ground our faith and confidence to be heard in prayer viz. upon God's free mercy and grace who is ready to hear and help us in our necessities not upon our own merits or worthiness Dan. 9. 18. Not for our own righteousness but for thy great mercies So David Psal 51. 1. and the Publican Luke 18. God be merciful to me a sinner Use 1 Use 1. To condemn Popish prayers made with opinion of Merit like that proud Pharisee Luke 18. Vse 2 Vse 2. Labour for the feeling and apprehension of God's free mercy toward us that upon this we may build our faith and confidence in our prayers c. not upon any merit or worthiness in our selves c. Mark 10. 48 49 50. And many charged him that he should hold his peace c. Aug. 16. 1629. OF the first Antecedent or Preparative going before this Miracle of Christ wrought upon the blind man I have spoken viz. of the means used by the blind man for recovery of his sight viz. his Supplication to Christ for mercy Now followeth the second Preparative to the Miracle viz. the outward impediment by which his faith was opposed in that the multitude charged him to hold his peace Many charged him c. Luke 18. 39. it is said They which went before rebuked him c. This may seem strange that such as followed Christ and were desirous to partake in his Doctrine and Miracles should go about to hinder this poor blind man from making sute to Christ for mercy And there is no doubt but it was ignorantly and rashly done by them although it is probable that they might do it for a good end viz. lest the clamour or crying out of the poor man should be some trouble or hinderance to Christ being hasty in his journey Now this was a great tryall to the blind man and a great means to hinder and discourage him in his sute to Christ if he would have been discouraged especially seeing our Saviour was also silent and gave him no answer at first to his Petition which was another great discouragement to him c. Observ Observ The Lord suffers the faith of his Saints to be opposed with great discouragements and hinderances in this life which are means to hinder and discourage them from believing in Christ and from shewing their faith in prayer by seeking and suing to him for help in their necessities and miseries Thus the Lord suffered the faith of this poor blind man to be opposed with great difficulties and discouragements partly from the multitude forbidding him to cry after our Saviour and partly from Christ himself being silent at first and seeming not to hear or regard his cry and supplication to him Thus was it also with the faith of divers others that came to Christ for help and relief in their necessities when he was on Earth as the Woman of Canaan Matth. 15. who coming to Christ for her Daughter found no small discouragements to hinder her faith but many and great as that our Saviour at first answered her not a word that he called her dogg and told her It was not fit to give the childrens bread to such and the Disciples also desired Christ to send her away c. So the faith of those that brought the sick of the Palsie to Christ to be cured was opposed with a great difficulty and discouragement for the preasse was so great that they could not come near to Christ c. as we heard Chap. 2. 4. So the faith of those that brought their children to Christ to be blessed by him was also opposed with a great discouragement in that Christ's own Disciples did rebuke them for so doing as we heard Verse 13. of this Chapter So the faith of Zacheus Luke 19. Reason Reason The Lord suffers the faith of Believers to be thus opposed to the end it may by this means be throughly tryed and exercised and so the strength and vertue of it may the more evidently appear More particularly the Discouragements with which the Lord suffers the faith of his Saints to be opposed are of two sorts First Inward arising from the inward corruption of their nature which is a main enemy and hinderance to the work of faith in them Secondly Outward from outward causes and occasions As 1. From Satan who useth all the means he can to discourage and hinder us from believing in Christ Luke 22. 31. Satan hath desired to winnow you c. 2. From the World and from Men who are oftentimes a means to hinder and discourage us in the practice of faith as here we see in the multitude forbidding this blind man to cry unto Christ for mercy c. So Psal 3. 2. David's Enemies said There was no help for him in his God 3. From God or from Christ himself after a sort in that the Lord doth sometimes hide his face and favour for a time from his Children and seems not to regard them or their prayers but rather to be angry and offended at that time which is the greatest difficulty and discouragement of all other with which the faith of true Believers is or can be at any time opposed Thus was the faith of Jacob opposed when he wrestled with God himself c. So the faith of Job David c. Use 1 Use 1. This teacheth us and all Believers in Christ to make accompt to have our faith opposed with many and great discouragements and hinderances and to prepare and arm our selves before-hand to meet with such discouragements Praying daily for more strength of faith to overcome and break through all difficulties and impediments that we be not dismayed by them or hindered in
the practice of faith or in any part of our Christian course but that we may with courage and resolution break through all impediments fighting the good fight of faith c. Vse 2 Use 2. To comfort us when we meet with many or great Discouragements to hinder us from believing in Christ and from shewing our faith in prayer by seeking to him in our necessities and distresses Though we find discouragements within us from our own corrupt and unbelieving hearts and without us stirâ—ed up by Satan and the World yea though God himself seem to discourage us by hiding his face and seeming deaf to our prayers yet no cause is there for us to cast away our faith or confidence for this is God's usual dealing with his Saints and Servants to suffer their faith to be thus opposed with great difficulties discouragements and hinderances in this life c. Now followeth the third Preparative to the Miracle viz. the strength of Faith shewed by this blind man in breaking through the former discouragement in that it is said He cryed so much the more earnestly unto Christ saying Jesus thou Son of David c. Observ Observ The nature of true Faith that the more it is opposed by difficulties and discouragements the more it groweth and worketh So far is it from being vanquished by opposition c. See before chap. 7. ver 28. Like the Palm-tree which the more waight is hung upon it the more it groweth or like fire which the more it is pen't up the more it striveth to break out Use 1 Use 1. See the excellency of this Grace of true Faith in Gods children in that it is not discouraged or overcome by any difficulties or discouragements in apprehending Christ and the promises of God in him but resisteth and overcommeth all 1 Joh. 5. 4. The victory which overcommeth the World An invincible Grace Our shield which quencheth all fiery darts of Satan c. called pretious Faith c. more pretious then Gold c. Use 2 Vse 2. By this try whether our Faith be true Faith examine whether by it we can resist and break through discouragements and hinderances which we meet with in our Christian course and whether it be so far from being vanquished in time of tryal and opposition that it rather groweth and worketh more powerfully and effectually in us Now followeth the fourth Preparative to the Miracle viz. the effects and consequents which followed upon the blind mans renewing of his sute to Christ The consequents are these 1. Our Saviours standing still to hearken unto him as also his commanding him to be called unto him 2. The peoples calling of him and encouraging him to go to Christ ver 49. 3. The blind mans readiness and forwardness shewed in going to Christ He cast away his garment rose c. ver 50. 4. Our Saviours answer to his sute and supplication made before unto him demanding what he would have him do for him 5. The blind mans answer to that demand expressing his particular request which was that he might have his sight restored to him ver 51. Of the first And Jesus stood still Though at first he seemed not to hear or regard his cry and supplication to him yet now upon the redoubling of his sute with so much earnestness he standeth still shewing hereby his readiness to hear and grant his sute And commanded him to be called Though he could have wrought the Miracle upon him being absent as he did upon the Centurions servant Matth. 8. and the Rulers Son Joh. 4. yet he rather calls him unto him to the end that by this means the Miracle might be the more openly taken notice of Observ 1 Observ 1. Though the Lord do not at first hear our Prayers made to him in our necessities and distresses but seem deaf unto them yet if we persevere in seeking to him he will at length shew that he heareth and regardeth us Thus did our Saviour to this poor blind beggar See before chap. 7. ver 29 30. Mark 10. 49. And they call the blind man c. Aug. 23. 1629. Observ 2 Observ 2. THe power and efficacy of Faith and of true Prayer of Faith is that it doth much move the Lord and prevail very far with him for the obtaining of his favour and good will towards us and of those blessings we stand in need of yea for the obtaining of great and extraordinary blessings such as this was which this blind man sued unto Christ for even the Miraculous restoring of his sight to him Though this was a great and extraordinary mercy yet upon his earnest supplication our Saviour is so moved that he suddenly stands still on the way where he was going in haste and shews himself ready to hear and grant his sute and therefore commands him to be called to him See how powerfull with the Lord the true Prayer of Faith is of what force it is to move him to hear and help us in our necessities Jam. 5. 16. The fervent Prayer of a Righteous man availeth much c. Now it cannot be the Prayer of a Righteous man much less fervent unless it be made in Faith Therefore also ver 15. The Prayer of Faith shall save the sick c. Examples of this power and efficacy of the Prayer of Faith Jacob wrestling with God Hos 12. 3. The Prayer of Moses so prevailed with God that so long as he held up his hands to God Israel had the victory over Amalek c. Exod. 17. The Prayer of Eliah was of such power with God that by it he first obtained of God that there should be no rain for three years and a half and then praying again he obtained rain c. Jam. 5. At the Prayer of Joshua the Sun stood still in the firmament till Israel had the victory of their enemies Josh 10. Upon the Prayers of Paul and Silas Act. 16. they were miraculously delivered out of Prison So Peter also upon the Prayers of the Church Act. 12. Use 1 Use 1. To encourage us to diligence and constancy in this duty of Prayeâ— and calling upon God in all our necessities and especially to labour for true Faith in our hearts to believe that God in Christ accepteth our Prayers and is both able and willing to hear us for his promise sake c. this Faith is that which gives strength and life to our Prayers Labour therefore for it and shew it by frequency and constancy in Prayer upon all occasions remembring how powerfull the true Prayer of Faith is with God what force it hath to move him to hear and help us in our necessities and to obtain at his hands the greatest blessings for Soul and body By it we wrestle with God and prevail c. It is never made in vain but is alwayes effectual either for the obtaining of that we desire or else of something else which is better for us He alwayes hears us either ad voluntatem
or ad salutem Hence it is that we are so often in Scripture exhorted to diligence and constancy in this exercise as Ephes 6. 18. Pray alwayes with all Prayer and supplication in the Spirit c. Use 2 Use 2. This should also move us to desire and crave the faithfull Prayers of Gods servants for us seeing the Prayer of Faith is so effectual to prevail with God Paul doth often desire the Churches to pray for him yea to strive with God by Prayer for him Rom. 15. 30. Now if he had need of the Prayers of others much more We c. Now followeth the second effect or consequent And they call the blind man c. Some think this to be understood of the twelve Disciples or Apostles of Christ which were present that they onely did call the blind man and encourage him to go to Christ in hope of obtaining his sute but nothing hinders but that we may understand it also of the multitude or common-people which were now with Christ at least of some of them that although at first they went about to discourage the blind man in his sute yet now perceiving that our Saviour stood still and began to hearken to him and gave command that he should be called to him they change their minds and do presently call and encourage him to go to Christ c. Observ 1 Observ 1. Though the Lord do for a time suffer the Faith of his Saints and Servants to be tryed and exercised with great difficulties and discouragements which discourage them in the practice of Faith and in Prayer to God c. yet he will not alwayes suffer this but will in due time remove and take away those discouragements and in stead thereof send means of great comfort and incouragement to confirm and strengthen their Faith 1 Cor. 10. 13. God is Faithfull who will not suffer you to be tempted above that ye are able but will with the temptation make a way to escape c. yea the Lord can and will if he see it good turn and change those things which before were means of discouragement to them to become means of comfort and encouragement to them As here he so provided that those who at first did hinder and discourage this blind man by forbidding him to cry unto Christ for mercy should soon after comfort and encourage him to go to Christ c. Like Job's friends who at first discouraged him were afterward a comfort to him Job 42. 11. Use Use This must teach us not to be dismayed or to cast away our Faith and confidence in Gods mercy in time of tryal nor to faint in Prayer though we meet with never so great difficulties and discouragements but to persist and persevere still in the practice of Faith and Prayer to God knowing that he will at length and in due time remove all difficulties and discouragements which hinder our Faith and will send means of comfort to us to strengthen our faith so much the more by how much the more it hath bin for a time opposed Observ 2 Observ 2. Such as have bin a means to discourage and hinder others in good duties when they come to see their fault and offence in so doing ought to be so much the more carefull for time to come to encourage and further those in well-doing whom before they have hindered So here those who at first did forbid the blind man to cry unto our Saviour now they comfort and encourage him c. Paul having before his Conversion Persecuted the Church and so hindred men from believing and professing Christ afterward was the more zealous in Preaching Christ c. Now followeth the third consequent The ready obedience performed by the blind man to the command of Christ calling him unto him Casting away his Garment he rose c. He cast off his garment that it might not hinder him in making speed to Christ which shews his readiness and forwardness and what haste he made to Christ out of the earnest desire he had to obtain his sute that is to have his â—ight restored to him Observ 1 Observ 1. How ready and forward we should be in going to Christo for help and relief in our necessities and miseries whensoever he calls us to come unto him We ought most readily and willingly to go unto him by Faith and by Prayer for help and relief in all our necessities and that without delay even then when he calleth and requireth us to come unto him Thus did this blind man and thus ought we to do after his example Now Christ doth call us to come unto him at all times whensoever we are in distress or misery outward or inward of mind or body whensoever we stand in need of help and comfort from him but especially then when we are in greatest necessity or misery when our necessities and miseries do most of all press us then especially doth Christ Jesus the Son of God call us to come unto him for help comfort and deliverance So when we are inwardly distressed in Conscience feeling the burthen of our sins and Gods wrath Matth. 11. 28. Come unto me all ye that labour c. And I will give you rest c. So in outward troubles and necessities he calls us to come to him by Faith and Prayer for help and relief promising to give it us Matth. 7. 7. Ask and it shall be given you c. Therefore at all such times we are most readily to go unto him by Faith and Prayer for help and relief yea to make haste unto him as this blind man did with the feet of his body so we with the feet of our hearts and affections c. Use Use For reproof of such as are slack and negligent in going to Christ by Faith and Prayer for help and relief in their necessity Being in misery they use other means for help and comfort they seek to men they send for their friends or to the Physitian in sickness c. relying upon these means but have not hearts to go and seek to Christ at least they are not so ready and forward to do this as they should be they do not make such haste to God and unto Christ by Prayer as they should doing this in the first place but they delay and put off this most necessary duty of Prayer by which they should go to Christ for help relief and comfort in all necessities and miseries of Soul and body Though he graciously call and invite them to come unto him at all times and in all their wants c. yet they are slack and negligent in going and seeking to him delaying time and neglecting opportunities of seeking and finding help and comfort in their miseries c. Oh how great enemies are these unto themselves who being called by Christ the Son of God to come unto him for help in all necessities and troubles refuse to go unto him c. As he saith in another
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
to pray for the happiness or prosperity of it because that Kingdome cannot but be happy and prosperous neither is there any thing that can hinder the happinesse and prosperity of it when the due time shall come for the accomplishment of it Of the second The prosperity and happiness of Christ's Kingdom stands in two things especially 1. In the plentiful revelation of those means which are ordained of God for the erecting and establishing of Christ's Kingdom As 1. The publick Ministery of the Word and Sacraments 2. The calling and sending forth of faithful Pastors to preach the Word and administer the Sacraments 3. The calling and sending of Christian Magistrates who by their authority may take order for the erecting and establishing of the publick Ministery in the Church 4. Christian Schools of Learning which are the Seminaries and Nurseries of the Church to furnish it with able Ministers Now when God doth in a good and plentiful manner reveal or send these means to us which seem to advance Christ's Kingdom then may his Kingdom be said to prosper 2. The Prosperity of Christ's Kingdom stands further and that principally in the happy fruit and success of those means which the Church enjoyeth and which tend to the advancement of Christ's Kingdom Therefore when the Word of God is not only preached and that pleâ—tifully and the Sacraments duly administred but these Ordinances of Christ do work effectually in the hâ—arts of the people to call and converâ— many unto God and to confirm such as are called when the Word of God hath a free course and is glorified 2 Thess 3. 1. when God blesseth the labours of his faithful Ministers making them effectuall to do much good in the Church So when he blesseth the endeavours of Christian Magistrates and Christian Schools c. to be a furtherance to Christ's Kingdom Then doth Christ's Kingdom prosper Of the third The proof of the Point propounded viz. That we are to desire and pray for this happiness and prosperity of Christ's Kingdom This we are taught in the second Petition of the Lord's Prayer Thy Kingdom come And elsewhere we aâ—e taught to pray for the means of advancing Christ's Kingdom as for the Ministery of the Word 2 Thess 3. 1. Breâ—hren pray for us that the Word of the Lord may have free course and be glorified c. For the faithful Ministers of it that their number may be increased Matth. 9. 38. Pray ye the Lord of the harvest that he will send forth Labourers c. So for Christian Magistrates that they may by their authority further Christ's Kingdom 1 Tim. 2. 1 2. Pray for Kings c. that we may under them lead a peaceable life in all godliness and honesty Now to pray for these means of advancing Christ's Kingdom is to pray for the Prosperity of his Kingdom Reas 1 Reason 1. We all profess to be Subjects of Christ's Kingdom Now it is the duty of all Subjects to pray for the prosperity of that Kingdom to which they belong Therefore c. Reas 2 Reason 2. In the Prosperity of Christ's Kingdom our own prosperity and happinesse doth consist The more his Kingdom is advanced in and by the means thereof the better it is for us we being a part of this Kingdom and Subjects of it Therefore if the Jews were commanded to pray for the prosperity of Babylon because in the peace thereof they should have peace Jer. 29. 7. Much more c. Use 1 Use 1. To reprove such as neglect or forget to pray for the prosperity and success of Christ's Kingdom So long as themselves prosper and thrive in the World they care not much what becomes of Christ's Kingdom whether it prospeâ— or no neither are they affected with desire thereof or moved to pray unto God for it These are no true Subjects of Christ's Kingdom for then they could not but earnestly desire and pray for the good and prosperity of it c. Vse 2 Use 2. To stir us up every one to be affected with true desire of the happinesse and prosperity of Christ's Kingdom and to shew it by often and earnest praying unto God for the same and for all the means of advancing and furthering Christ's Kingdom as the Ministery of the Word and faithful Ministers of it religious Magistrates c. Thus shew our selves to be true Subjects of Christ's Kingdom true Children of the Church c. especially in these times in which there are so many enemies and hinderances to hinder the prosperity of Christ's Kingdom as Papists Atheists and other wicked enemies of the Church which as instruments of Satan oppose themselves against Christ's Kingdom c. Now therefore if ever we had need daily to pray unto God for the prosperity and success of Christ's Kingdom c. Use 3 Vse 3. If we be to pray for the prosperity of Christ's Kingdom then also to labour and use all means in our practice to further the prosperity thereof Answerable to our prayers must our practice be in labouring by all means to further the happinesse of Christ's Kingdom every one in our places and so far as lyeth in us Every one to further the Ministery of the Word and the fruit and successe of it encouraging one another to the diligent hearing of it and helping one another to profit by it by mutual admonitions and exhortations and by good example c. Also to give all good encouragement to the faithful Ministers of God to do their duties with joy and not with grief c. Vse 4 Vse 4. If we be to desire and pray for the prosperity of Christ's Kingdom then we are also to rejoyce and be thankful to God when we see his Kingdom flourish and prosper when there is plenty of the means tending to the advancement of Christ's Kingdom amongst us and in other places when there is plenty of preaching and store of faithful Ministers to feed the Flock of God committed to them when there are many zealous Magistrates And especially when we see that God doth blesse these means and make them effectual for the erecting and establishing of Christ's Kingdom amongst men when the Word of God hath free course in the hearts of men when by means of it the Lord doth adde unto the Church daily such as shall be saved c. All this ought to be matter of great joy and thankfulness unto us Mark 11. 10. Blessed be the Kingdom of our Father David that cometh in the Name of the Lord Nov. 1. 1629. Hosanna in the Highest NOw followeth the Description of the Kingdom of the Messiah for which they pray Described 1. By the Person to whom it was first promised of God and that long before viz. David their Father Therefore they call it The Kingdom of their Father David Observ Observ The truth and faithfulness of God in performing all Promises which he hath made to his Church and to his faithful servants Though he delay the performance of
think as Calvin and Junius that our Saviour seeing the Tree afar off as the Text sayes did not with bodily eyes discern it to be a Fig-tree but took it for some other tree whose fruit might then be ripe 2. But others answer thus that the Fig-tree doth bear two kinds of fruit successively one after another the first called grossi or ficus praecoces rathe-ripe Figs which come forth first The second called Caricae or late-ripe Figs which follow the other See Hâ—s 9. 19. and Nah. 3. 12. Now the time for the first sort of Figs might be come though not for the second sort Therefore our Saviour cursed it because it bare no fruit at all neither of the first nor of the second sort Vide Danaei quaest in Marcum et Gerard. in Harmon Evang. part 1. pag. 643. Vide etiam Plin. Hist lib. 15. 18. et lib. 13. c. 7. Cartwr expos in Harm aliter respond Observ 1 Observ 1. In that our Saviour came and sought fruit upon this Fig-tree which was a Type of the Church or Synagogue of the Jews Hence learn what Christ Jesus the Son of God doth desire and look for at the hands of such as he hath outwardly called to be his Church and people professing the true Religion and enjoying the priviledges of a Church and ordinary means of Salvation as the Ministry of the Word and Sacraments He looks they should bring forth the true fruits of Religion and Grace answerable to the means they do enjoy For example the fruit of sound knowledg in the Word of God especially in the Doctrine of the Gospel the fruits of Faith Repentance and obedience to the will of God in all things required of us These and the like spiritual fruits of Grace Christ Jesus doth desire and expect to come from all such as are outwardly called and do profess to be his people Esay 5. 2. The Lord having planted the Vine-yard of his Church he looked it should bring forth Grapes c. This is also taught us by that Parable Luke 13. 6. A certain man had a Fig-tree planted in his Vine-yard and he came and sought fruit thereon c. And Matth. 21. by the Parable of the Vine-yard let out unto Husbandmen to which husbandmen the Lord of the Vine-yard afterward sent his servants to receive of the fruit of his Vine-yard c. Use 1 Use 1. For reproof of such as are outwardly called and do live in the visible Church professing the true Religion and enjoying the means of Grace and Salvation and yet bring forth little or no fruits of Grace in life and practice little or no fruits of sound Knowledg Faith Repentance c. Some are altogether barren and fruitless in the profession of Christ and of the Gospell like this barren Fig-tree which had not one Fig to give Christ being hungry though he came to it and sought for Figs c. So these though Christ Jesus have planted them outwardly in his Vine-yard and given them the means of being fruitfull and though he come and send his Ministers to seek fruit shewing his earnest desire and hungring after it yet they have none for him Others bring forth some fruit but not answerable to the means they have not to the cost bestowed on them These frustrate the desire and expectation of Christ as this barren Fig-tree here did How great is the unthankfulness and sin of such in that they being called of God outwardly and enjoying the means of Grace yet bring forth no fruits thereof What could the Lord have done more c. yet in stead of good fruit they bring forth evill fruits even the fruits of sin and profaneness in life and practice c. not fruits of the Spirit but of the flesh c. not Grapes but soure Grapes as Esay 5. not good Figs but corrupt and rotten like those which Jeremy saw c. Use 2 Use 2. To stir up every one of us who are outwardly called to be the Church of Christ or do live in the visible Church enjoying the means of Grace to look to it that we bring forth fruits of Grace answerable to the means we enjoy If we profess to be Trees planted in the Lords Garden or Vine-yard see we be fruitfull Trees not barren and fruitless Hence it is that in Scripture the godly are for the most part compared to fruitfull Trees as to the Vine Olive Fig-tree c. not to barren or fruitless Trees c. to shew that Gods people ought to bring forth true fruits of Religion and Grace answerable to their profession and to the means of Grace enjoyed by them This is that which the Lord Jesus the great Master of the Vineyard doth look for at our hands yea this he earnestly desireth and therefore sends to us by his Ministers to demand and require this fruit of us c. Oh therefore look to it that we have some true fruit to yield unto Christ Jesus in way of thankfulness for all his care and cost bestowed on us in planting us and watering us daily and continually by the Ministry of his Word c. 2 Pet. 1. 8. The Apostle would not have us to be unfruitfull in the knowledg of the Lord Jesus no more must we be in the profession of Christ and of the Gospel but labour to be truly fruitfull in fruits of Knowledg Faith Repentance c. yea to abound in all fruits of Grace answerable to the plenty of means we have had Phil. 1. 11. That ye may be filled with fruits of Righteousness Mark 11. 14. No man eat fruit of thee hereafter c. Nov. 22. 1629. Observ 2 Observ 2. BY this barren Fig-tree having fair leaves but no fruit being herein a Type of the Hypocritical Jews we may see that there may be a fair shew and profession of Religion in such as are wholly void and destitute of the true fruits of Religion and Grace As it was with this barren Fig-tree which flourished in leaves which might be seen afar off but when Christ came to it to seek fruit there was none to be found no not one Fig to refresh Christ in his hunger c. So is it with many Professours of Religion they are like unto leafy Trees without fruit So the Hypocritical Jews in our Saviour's time especially the Scribes and Pharisees who therefore are resembled here by this barren Fig-tree cursed by our Saviour They had the leaves of a fair profession but no true fruits of Religion and Grace no true fruits of holiness and righteousness did they bring forth but on the contrary their lives were full of evill and cursed fruits of sin and wickedness Therefore Matth. 23. 27. Our Saviour compares them to whited Sepulchres which appear outwardly beautifull but c. so they appeared outwardly Righteous unto men but within were full of hypocrisy and iniquity And ver 25. They made clean the outside of the Cup and Platter c. See also Luke 16. 15.
So was it also with Judas he had the leaves of a fair profession but no true fruits of sanctifying Grace proceeded from him So many in our times are like this leafy Fig-tree which bare no fruit They make a fair shew and profession of Religion yet are destitute of all true fruits of Grace and yet are destitute of all true fruits of Grace in heart and life As it is prophecyed of these times 2 Tim. 3. 5. that some should have a form of godliness but should deny the power thereof Vse Use Take heed then how we rest in any outward shew or profession of Religion though never so glorious but above all examine what truth of Religion is in us what power of godliness in our hearts what true fruits of Grace we bear or bring forth to God Look whether we be good Trees such as are planted in the house of God Psal 92. 13. which do not onely flourish in leaves but bring forth fruit Think it not enough to have the leaves of a good profession before men but look what true fruit we bear and bring forth to God and unto Christ Jesus what fruit of Faith Repentance Newness of life what fruits of Holiness and Righteousness of Patience meekness humility self-denyal c. The rather because there is in many a fair shew and appearance of fruit where is no true fruit at all a fair profession of Religion before men and yet no truth or power of Religion nor fruits of Grace before God Some bring forth fruit in some kind but are not fruitfull in all good works not filled with all the fruits of Righteousness Others bring forth fruit for a time and are not constant therein but decay and grow barren losing their first fruitfulness c. On the contrary Psal 42. The Trees planted in Gods house c. Therefore examine whether we be truly fruitfull in the profession of Christ and the Gospell without this all our shews and fair profession shall do us no good Remember Matth. 7. Not every one that saith Lord Lord c. And Matth. 5. 20. Except your Righteousness exceed the Righteousness of Scribes c. Now followeth the malediction or curse it self denounced by our Saviour against this barren and fruitless Fig-tree ver 14. Jesus answered and said unto it No man eat fruit of thee hereafter c. Jesus answered This is an Hebraism answering being put for speaking as it is often in other places Matth. 11. 25. At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth c. No man eat fruit of thee c. Matth. 21. 19. The curse is set down in other words viz. thus Let no fruit grow on thee hence forward for ever He threatneth it with perpetual barrenness yea that it should wither c. More to be understood then is expressed But it comes all to one in effect and substance and it is most probable that our Saviour used all the words set down both by Matthew and Mark in denouncing this curse Now although upon the denouncing of this curse the Fig-tree withered or dryed up by the roots as we shall hear ver 20. yet we must not think that the destruction of the Fig-tree was the end which our Saviour aimed at in denouncing this curse especially seeing his usual manner at other times was not to do hurt but good by his Miracles neither did he denounce this curse out of any impatiency or discontentedness against the Fig-tree for not yielding him fruit to quench his present hunger but there were other causes or ends for which he thus cursed it 1. That by this Curse denounced against the fig-tree he might as in a Type foreshew the Curse and Judgment of God which should come upon the hypocritical Nation of the Jews for their hypocrisie and for their barrenness and unfruitfulness in grace notwithstanding the means of grace and salvation which they enjoyed in that they being as Trees planted in God's Garden or Vineyard of his Church that is to say being a people outwardly called of God to be his Church and enjoying the outward means of grace and salvation yet did not bring forth fruits of grace answerable to the means they enjoyed but were altogether barren and unfruitful having only a shew of Religion and grace without any truth and substance thereof Therefore our Saviour shews that they should as barren Trees be accursed that is the wrath of God should come upon them for their hypocrisie and unfruitfulness yea they should by the just Judgment of God be destroyed and rooted out from being a Church and People as not many years after it came to pass in the last and final destruction of Hierusalem by the Romans which happened about 40. years after this time 2. Another end which our Saviour aymed at in cursing this barren fig-tree was thereby to shew his Divine power in working a Miracle viz. in causing the Fig-Tree suddenly to wither and dry up by the roots 3. That from the miraculous effect which followed upon his denouncing this curse against the Fig-tree he might take occasion to commend to his Disciples the power and vertue of faith and to exhort them to the practice of it as he doth afterward Verse 22. c. Mark 11. 14. And Jesus answered and said unto it No man eat fruit of thee hereafter for ever c. Nov. 29. 1629. Observ 1 Observ 1. IT is a fearful and dangerous thing for any people or persons to live unfruitfully under the means of grace and salvation vouchsafed of God unto them To enjoy the ordinary means of grace as the Ministery of the Word and Sacraments and not to profit by them in bringing forth fruits answerable as fruits of faith repentance reformation of life c. but to be barren and unfruitful under these means of grace is a fearful and dangerous thing In that it provoketh the Wrath and Judgment of God against such a people yea the heavy Wrath and Curse of God causing him to destroy and root out such a people for this sin of barrenness and unfruitfulnesse c. Now that this sin of unfruitfulnesse under the means of grace doth thus provoke and bring the heavy Wrath of God upon such as are guilty of it is further proved Luke 13. by the Parable of the Husband-man who having planted a Fig-Tree in his Vineyard and bestowing cost upon it and finding it unfruitful threatens to cut it down c. So Esay 5. 5. the Lord having bestowed great cost and care upon his Vineyard and yet finding it unfruitful threatens to take away the hedg thereof that it may be eaten up and to break down the Wall of it c. that is to destroy and lay it waste To this purpose also is that Heb. 6. 8. where barren Christians living unfruitfully under the means of grace are compared to barren ground bearing thorns and briars which is rejected and is nigh unto cursing and whose
And â—his shews he did well observe and took special notice of the words of Christ Observ Observ The diligence of Peter in observing the words of Christ's cursing the Fig-tree and so readily remembring them now c. And this was the manner of the Disciples especially of Peter to be diligent observers of the words and actions of Christ c. Matth. 26. ult Peter remembred c. Luke 24. 32. This may teach us the like diligence in observing the words of Christ set down in Scripture and the doctrine taught by his Ministerâ— that so we may call it to mind afterward and make use c. We must not be forgetfull hearers of the Word of Christ as many are c. Jam. 1. 23. but diligent observers of what is taught Luke 2. 19. Act. 16. 14. See Heb. 2. 1. 2 Tim 2. 7. Here followeth the manner of Peter's speaking to our Saviour 1. Reverently calling him Master But I will not insist on this 2. By way of Admiration at the sudden and miraculous withering of the Fig-Tree This is implyed by the word Behold Observ Observ It is good for us to be moved with admiration at the great and extraordinary works of God which we see or take notice of at any time The Disciples of Christ used to admire and wonder at the Miracles of Christ when they saw them so also did the common people oftentimes yea to be astonished at them as we read in the Evangelists And though all that admired his Miracles did not profit by them yet this admiration and astonishment was not evil but good in it self And therefore it did sometimes make way to further profiting by the Miracles of Christ stirring up those who were thus astonished to glorifie God and to believe in Christ So before Chap. 2. 12. when the people saw the Miracle of healing him that had the Palsie they were amazed and glorified God This shews that it is a good thing in it self to be moved with admiration at the great and extraordinary works of God when we see them wrought or hear of them or any way take notice of them Only we must take heed we do not rest in this alone that we can be affected with admiration of Gods great works for so are many hypocrites but withall labour to make a holy use of such works of God being moved by them to believe his Word and Promises to fear and serve him by obedience to glorifie his Name to make conscience of sin c. Use Use For Reproof of such as lightly passe over the great and extraordinary works of God and are not moved with any astonishment or admiration at the greatness and excellency of them much less do they make any holy or religious use of them A â—ign of great profaness and hardness of heart The sin of those Epicures Esay 5. 12. who rise early to follow drunkenness c. and give themselves to musick and feasting but they regard not the work of the Lord nor consider the operation of his hands Now followeth the matter it self with which Peter acquainted our Saviour viz. the sudden and miraculous drying up of the fig-tree by the roots upon his cursing of it The fig-tree which thou cursedst c. Observ In that Peter and the other Disciples being as yet ignorant and unresolved about the cause or reason of this Miracle and about the purpose and meaning of our Saviour in working the same do go to Christ their Master and acquaint him with the matter thereby to give him occasion further to teach and instruct them in that which they doubted of hence gather what we are to do when we feel ignorance or doubtings and when we are to seek and unresolved in any matter which concerneth us nearly to know especially in matters of Religion which concern Gods glory and our spiritual edification We must seek to Christ Jesus our Lord and Master who is the great and principal Prophet and Teacher of the Church for instruction and resolution Thus did his Disciples when he lived on earth with them when they were ignorant or doubtful in any matter they propounded their doubts to him asked counsel and sought further instruction from him So ought we now to seek to Christ being in Heaven for instruction and resolution in those things which we are ignorant or doubtful in propounding our doubts to him c. Matth. 17. 5. Quest Quest How are we to do this seeing he is now so far distant in place from us c Answ Answ 1. We are to seek to his Word by diligent reading meditation and study of it Joh. 5. 39. Search the Scriptures c. for they testifie of me Make the Word of God our Counsellor as David Psal 119. 24. The Prophets and Apostles knew the Mind of Christ 2. Seek to the faithful Ministers of Christ for instruction and resolution in our doubts c. Attend upon their publick Ministery and seek to them in private also upon all occasions c. Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law of God at his mouth 3. Seek to Christ by prayer for his Spirit to enlighten our minds and to teach us in those things which we are ignorant or doubtful in He only hath the Key of David who openeth and no man shutteth c. Rev. 3. 7. Thus are we to go and seek to Christ for instruction and resolution in those things which we are ignorant or doubtfull in and this is the best and onely way to attain to knowledg and resolution in our doubts Vse Vse See the cause of so much ignorance in many amongst us and of such grosse errours in judgment and practice It is because they use not the means for further knowledg and instruction in those things wherein they are yet ignorant doubtful or unresolved They seek not to Christ by consulting with his Word and Ministers nor by daily and earnest prayer Some are ashamed to bewray their ignorance in coming to ask counsel or to seek instruction from their Pastors and Ministers in private And so being ignorant they remain ignorant still Others think they have knowledg enough already and are able to resolve themselves c. When alas they are full of ignorance and errours both in judgment and practice And one main cause thereof is their carelesness in seeking to those upon whom they should depend for instruction and resolution in their doubts and cases of conscience which they are ignorant or unresolved in Others can find no time to seek to Christ that is to his Word and Ministers for instruction and resolution in their doubts c. they are so taken up with following the world or with running after carnal delights and pleasures that they have no leisure to study the Scriptures or to repair and seek to their Pastors and Teachers in private for instruction c. They can find time for all other matters for â—â—atters of far less
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and â—ely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things â—o far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâ—tick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâ—k of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
hard to flesh and bloud yea impossible to nature as impossible as to remove a Mountain yet this is thy comfort if thou canst but believe in God and in his power and if thou canst by the same Faith believe and rest upon Christ Jesus the Son of God thou shalt have strength to do all that is required of thee As our Saviour said before chap. 9. ver 23. to the father of the Lunatick Child If thou canst believe all things are possible c. So here though thou be weak in thy self and unable to do the least good work yet there is power enough in God and in Christ and his power is made perfect in weakness Though never so weak in thy self yet strong in the Lord and in the power of his might c. yea further though thy Faith be as yet but weak yet if it be a true Faith it shall strengthen thee and by it thou shalt receive power from God to overcome all difficulties and to do great and wonderfull things so far forth as God shall call thee to performance of them Observ 2 Observ 2. In that our Saviour here opposeth doubting and believing one against the other as contraries see that although doubting may stand with Faith in some degree yet it is not of the nature of Faith but directly opposite unto it even as contrary as fire to water as darkness to light Therefore they are in other places also opposed one against the other as Rom. 4. 20. Abraham staggered not at the promise of God through unbelief but was strong in Faith c. and Jam. 1. 6. Let him ask in Faith and waver not c. To be observed against the Papists who commend doubting and count it humility c. so to believe as to rest in doubt also touching the pardon of our sins and Gods favour c. As on the contrary they count it presumption to believe so as not to doubt of these rules we have a special revelation from God to assure us hereof But if this were so then doubting should be commendable and of the nature of Faith whereas contrariwise it is a sin and most opposite and contrary to true Faith We grant that doubting is alwayes mingled with Faith but it is not of the nature of it but contrary Observ 3 Observ 3. Here also we may see that although true Faith may stand with some kind of doubting yet there is a kind of doubting which cannot stand with true Faith in one and the same heart viz. such doubting or distrust as is yielded unto and not resisted but suffered to prevail in the heart This doubting cannot stand with Faith but true Faith where it is doth exclude all such doubting and unbelief Here that of the School-men is true Fides non exeludit omnem dubitationem sed vincentem Reason Reas True Faith being contrary to doubting cannot but resist it by Prayer and other means yea it doth not onely cause us to resist doubting and unbelief but so to resist as to prevail and overcome it though not at all times for sometimes doubting may have the upper hand in a true Believer yet usually and for the most part at least it will get victory in the end Vse Use See then that where there is no resistance and striving against unbelief but a yielding to it c. there is no true Faith which shews how fearful and dangerous it is for any to harbour doubtings or distrust and to give way to it without resistance On the contrary labour by all means to resist it c. Mark 9. 24. Observ 4 Observ 4. Lastly In that it is said shall not doubt in his heart but believe c. See what is the proper seat or subject both of unbelief and of Faith viz. the heart of man by which we are principally to understand the will and affections Some indeed do place Faith in the mind and understanding which is true in some respect namely so far forth as Faith doth comprehend in it a knowledg and assent of the mind to the truth of those things which we believe Thus it is in the understanding But if we consider Faith as it is an affiance or confidence in God and in Christ and in the Word and promise of God wherein the nature of Faith chiefly stands thus it is in the heart that is in the will and affections most properly Rom. 10. 10. With the heart man believeth unto righteousness c. See Act. 8. 37. and Ephes 3. 17. Mark 11. 24. Therefore I say unto you what things soever ye desire when ye pray believe that ye receive April 11. 1630. them and ye shall have them IN the two former Verses our Saviour exhorted his Disciples to the practice of Faith in trusting or relying upon God for the obtaining of the gift of Miracles and whatsoever else they desired and was needfull for them and withal he shewed them the power and vertue of true Faith that if they could believe they should be able to do great and wonderful things even as hard as the removing of a Mountain Now having thus shewed the power and efficacy of Faith he doth from hence take occasion in this 24th verse further to urge his former exhortation to the practice of Faith and withal takes occasion to speak of Prayer one principal work of Faith and a further means subordinate to Faith for the obtaining of the gift of Miracles and whatsoever else was needfull for them So that as before he exhorted them to the practice of Faith in general so now more particularly he stirs them up to the practice and exercise of Faith in the duty of Prayer shewing also the power and vertue of this Faith in Prayer in that it maketh prayer effectual for the obtaining of those things which Believers do pray for First open the words Therefore q. d. seeing true Faith is of such power and vertue as to do so great and wonderful things even above nature c. I say unto you Here he repeateth again one part of that serious and earnest asseveration used by him before in the former verse avouching the truth of that which he speaketh in his own name and by his own Authority What things soever ye desire when ye pray Whatsoever things ye ask of God in Prayer with desire to obtain them Believe that ye receive them Labour by Faith to be firmly and undoubtedly perswaded and assured that ye shall obtain your requests at the hands of God That ye receive them That ye shall most certainly receive them as if ye had them already The present Tense put for the future to shew certainty And ye shall have them Ye shall certainly obtain your sutes and requests and be partakers of those things which ye so ask of God in Prayer In the words consider four things 1. The ground of the exhortation implyed in the first word Therefore 2. The manner of propounding and urging the exhortation with an earnest and