The Parable of the Sower before propounded By this place it may appear That although the Disciples did at the same time ask the meaning of the other Parables as well as of this as I shewed before upon Verse 10. yet that they asked the meaning of this Parable of the Sower in the first place and by it self and then the meaning of the rest How then shall ye know all Parables How shall ye be able to conceive the meaning of all other Parables which I have uttered or which I shall or may speak to you hereafter As if he should say It is an easier matter to understand this one Parable than to understand all the rest together with this therefore if ye cannot conceive one how should ye conceive all Observ 1 Observ 1. Here first we might learn That there is much ignorance and spiritual blindness of mind in the best Christians even the Disciples of Christ were ignorant and hard to conceive the Parables uttered by our Saviour But of this before Verse 10. Observ 2 Observ 2. Further in that our Saviour doth not let them alone or sooth them up in their ignorance but plainly admonisheth them of it and withal reproveth it in them We learn That it is good for those that are ignorant in the Doctrine of the Word to be admonished of their ignorance and reproved for it especially by such as are set over them to be their Teachers Therefore our Saviour both at this and other times blamed the ignorance of his Disciples as Matth. 15. 16. he said to Peter and the other Apostles Are ye also without understanding So Luke 24. 25. He reproveth the ignorance and unbelief of the two Disciples that journeyed to Emmaus O fools saith he and slow of heart to believe all the Prophets have written Ought not Christ to suffer c Hebr. 5. 12. This admonishing and reproving of others in due manner for their ignorance is a special means to bring them to the sight and acknowledgment of their ignorance and to stirr them up to seek after more knowledg Here then such as have a calling to teach others are to be put in mind of their duty that when they see those of their charge to be ignorant they should not forbear as fit occasion is offered to admonish them thereof and if need be to reprove them for it especially such as are wilfully ignorant And on the other side such as are ignorant must learn here to be willing to be admonished and in due sort reproved for their ignorance this being for their own good and therefore such as refuse or think much to be so admonished are their own Enemies They are like to continue still in ignorance Mark 4. 14. The Sower soweth the Word April 9. 1620. WE have heard the occasion of our Saviours Exposition of the Parable of the Sower namely the Disciples coming to him and demanding the meaning of it together with our Saviour's answer to their demand from the 10th Verse unto the 14. Verse Now followes his Exposition of the Parable from the 14. Verse to the 21. In which our Saviour sheweth two things 1. He teacheth what was meant by the sowing of the seed Verse 14. namely the Preaching or Ministery of the Word The Sower soweth the Word 2. He sheweth what was meant by the 4. sorts of Ground in which seed was said to be sowen namely so many sorts of hearers of the Word Touching the former when our Saviour saith The sower soweth c. He shews what he meant by the Husbandman's sowing of seed namely the Preaching of the Word by the Minister of God for although he do not expresly say That by the Sower or Husbandman was meant the Minister of the Word nor yet that by the sowing of seed was meant preaching of the Word yet in that he doth plainly interpret the seed sowen to be the Word that is the Word of God as St. Luke also more plainly hath it Luke 8. 11. by this he doth imply manifestly That by the Husbandmans sowing of seed he meant no other but the Ministers preaching of the Word of God The Scope of these words then is to teach us That the Preaching or Ministery of the Word is fitly resembled by comparison to sowing of seed And here is a threefold comparison or resemblance implyed by our Saviour 1. Between the Huâ—bandman or Sower and the Minister of the Word 2. Between the Seed and the Word 3. Between the sowing of seed and the preaching of the Word My purpose is to shew wherein this threefold resemblance chiefly standeth and from thence to gather such Instructions as do offer themselves And first to speak of the resemblance between the husbandman or Sower and the Minister of the Word There â—re 3. things especially wherein they are alike the consideration of all which yieldeth matter of Instruction to Ministers of the Word The first is this The Husbandman hath a laborious and painful Calling to follow So the Calling of the Ministery is a laborious Calling and such as requireth great pains and diligence in the exercise of it therefore it is called a Work and Ministers are called the Lords Workmen or Labourers 1 Tim. 5. 17. The Elders are worthy of double honour that labour in the Word and Doctrine None therefore ought to live idly or at ease in this Calling of the Ministery but like diligent Husbandmen of the Lord to follow this Work of the Ministery with pains and diligence 2. In the Husbandman and Sower of seed there is required much skill and knowledg in his Profession he must have skill in the nature of the seed which he soweth and in the nature of the ground where he sowes it that he may sowe every kind of seed in such ground as is fittest for it he must also be skilfull in sowing it c. So in the Minister of the Word there is required a great measure of skill and knowledg in the Word of God which is the seed that he is to sowe Matth. 13. 52. He must be a well-instructed Scribe and like to the Housholder which bringeth forth out of his treasure things new and old He must also be able to discern the disposition and quality of his hearers that he may the better fit his Doctrine unto them and he must be skilful in the right manner of handling the Word 2 Tim. 2. 15. A workman that need not be ashamed rightly dividing the Word of Truth 3. The Husbandman that desires and looks to have good Corn will be careful to sowe good and clean seed not such as is full of soyl and mingled with Cockle Darnel c. So ought all Ministers of the Word to look to this That they preach the pure Word of God without mixture of Errours or of mens inventions or traditions beside or contrary to the Word they must give the sincere milk of the Word to the people as the Apostle Peter calleth it 1 Pet. 2. 2.
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
more to thirst after Christ c. and so are fitted to embrace Christ and to give him entertainment in our hearts by faith then have we been profitable hearers of the Word Not otherwise Use 4 See also here to what end we should chiefly come to the hearing of the Word that by means of it we may be more and more prepared to embrace Christ and to receive him into our hearts for this end chiefly should we come to hear the Word and not for sinister ends as for Custome Fashion Fear of Hate c. Mark 1. 3. The Voyce of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight June 21. 1618. HAving spoken of the first 〈…〉 out of the Prophet Malachy for confirmation of John Baptist's Calling Now we come to the second Testimony alledged out of the Prophet Esay to the same purpose In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ to prepare his way Now in this Testimony of Esay is set down the manner how or means by which he should prepare the way of Christ and that is by Crying in the Wilderness c. that is by preaching with great zeal and earnestness unto the people exhorting them to prepare themselves to the embracing of Christ Jesus the true Messiah In the words consider 4 particulars 1. The Title given to John Baptist called a Voyce 2. The quality or kind of this Voyce a crying Voyce 3. The place where he was to cry in the Wildenness 4. The sum and substance of that which he cryed Prepare ye the way of the Lord c. The Voyce This is spoken by the Prophet Esay touching John Baptist as we read Esa 40. 3. for so that place is expounded by John Baptist himself Math. 3. 3. and Joh. 1. 23. Now John is said to be a Voyce in respect of the execution of his ministerial Office which was to speak and sound forth the Doctrine of the Gospel touching Christ and touching Salvation by him See Exod. 4. 16. Of one crying or a crying Voice for these are all one according to the Hebrew manner of speaking Now by this Crying of John the Prophet implyeth two things especially touching the manner of his Preaching 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ for we do not use to cry out aloud or to lift up our Voice but when we earnestly speak or utter any thing 2. This word crying implyeth his great liberty and boldness in preaching the Word for the lifting up of the Voice in speech argueth boldness and courage in the Speaker as on the contrary the depressing of the Voice sheweth timorousness In the Wilderness What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel we shall hear God willing upon the next Verse Prepare ye the way of the Lord c. The meaning of these words shall be opened when we come unto them afterward Obser The Voice c. From this Title given to John Baptist we may learn How all Ministers of the Word should be qualified for that Office They must be Voices that is such as are able fit and willing to speak and to sound forth the Doctrine of the Word of God unto the People Hence they are called Preachers or Criers aâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify 2 Pet. 2. 5. Noah a Preacher of Righteousness And 1. Tim. 2. 7. Paul a Preacher and an Apostle Hence also Ministers are called Interpreters Job 33. 23. and Embassadours 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will and to deliver his message to his People Neither do I mean onely that they must have a natural Voice sufficient to speak or utter words but a Minister must have the Voice and Tongue of the learned as the Prophet speaks that is he must be able by preaching to unfold the sense of the Word of God and apply it to the use and edifying of the hearers Malach. 2. 7. The Priests lips should keep Knowledge c. He must not onely carry Knowledge in his mind and understanding but he must be able and willing to utter it with his lips and so to convey it to others Use 1 See then how unfit it is that any should bear the name or fill up the room of a Minister in the Church who is either not able or not willing to preach the Word and to sound forth the Truth of God to his People as John Baptist did Shall we think a bare Reader to be a fit man to bear the Office of a Minister No he must be the Voice of a learned Crier or Preacher of God's Word for so was John the Baptist How doth the Prophet Esay tax such unlearned and unsufficient watchmen calling them dumb Doggs that cannot bark c. Esa 56. 10. We are to desire of God in our Prayers to remove all such tongue-tyed Ministers out of the Church and to place such in their rooms who may be able and willing with the voice and tongue of the learned to speak to the People in the Name of God Use 2 If Ministers of the Word ought to be Voices as John Baptist was that is able and willing to unfold and apply the Word by Preaching Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word whâ—â—soever we sound it forth unto you Let him that hath an ear hear Invain is it for us to have a voice and tongue to speak and publish the Word to you if you will not afford us your diligent and attentive ears to hearken to that is spoken As we must preach the Word in season and out of season c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions Jam. 1. Eccles 5. 1. Be ready to hear c. So much of the Title given to John in that he is said to be a Voice Now followeth the quality or kind of this Voice A crying Voice or the Voice of one crying By which 2. things are implyed as we heard touching the manner of John's Preaching 1. The zeal and earnestness which he used in it 2. The liberty and boldness which he shewed Hence then observe 2. Points of Instruction for Ministers touching the manner of their Teaching 1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word 2 Tim. 4. 2. Be instant in season c. reprove rebuke exhort with all Long-suffering and Doctrine So Esa 58. 1. Cry aloud spare not lift up thy Voice like a trumpet and shew my People their transgressions c. So Hos 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly but with zeal and fervency of spirit
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
Ministeriall Function in that he brake his rest so timely in the Morning that he might by private prayer prepare himself to Preaching that day Into a solitary Place It is like it was some private place a-part from the City of Capernaum whither our Saviour went so early Quest Quest Why went He to so private a Place Answ 1 Answ 1. Some think to prevent the suspition of Vain-glory lest it should be thought that he sought the applause of the People because they had flocked to him in such sort as we heard the Evening before 2. But I take it the principall Reason was that being alone he might be more free from outward disturbances and distractions which might any way hinder him in the exercise of Prayer And there prayed This private prayer he used as a preparative to his publick Teaching and working Miracles that day Now although it be not expressed what was the matter of his prayer at this Time yet it is most likely that in it First He gave thanks to his Father for the Fruit that had come of his Doctrine hitherto as also for the great Blessings which God had bestowed on the People by His means in that he had helped and cured so many that were diseased and possessed with Devil Secondly That he further craved of his Father a Blessing for time to come upon his Doctrine and 〈◊〉 that they might have good successe and be effectuall and profitable to those that should hear and see the same So 〈…〉 the Words and for the clearing of the sense Now to gather such Instructions as may arise from this Verse Observ 1 Observ 1. Our Saviour was carefull to use the best outward helps and furtherances to Prayer as the opportunity of the Morning and the conveniency of the Place being solitary Whence we may gather That to pray aright is a difficult Work and not easie to perform If it were an easie matter what need such helps Indeed our Saviour Christ in respect of himself had no need of such helps yet he used them for our Instruction to shew us what need we have of them and how hard a thing it is to pray well Therefore Paul intreateth the Romans to strive in prayer to pray for him Rom. 15. 30. to shew how hard a work it is to pray well And 1 Sam. 1. 15. Hannah calls it a powring out of the Soul c. Omnium ferè operum difficillimum orare Luther Reas 1 Reas 1. We have no ability of our selves by nature to perform this Duty Rom. 8. 26. We know not what we should pray as we ought c. Reas 2 Reas 2. There are many things to hinder us in the Duty especially Satan labouring continually to stir up hinderances and disturbances also our own corrupt hearts which are apt to be taken up at times of prayer with swarms of idle and wandering thoughts c. Reas 3 Reas 3. It is a Duty of great excellency and profit much and often commended in Scripture no marvel therefore if it be difficult So are all excellent and precious Duties Reas 4 Reas 4. Prayer is a holy conference with God Now it is hard to speak unto God as we ought c. See Cooper on Rom. 8. 26. Use 1 Use 1. See the ignorance of those who think it so easie a matter to pray Therefore they go about it as about an easie work without preparation without watchfulness over their hearts and without using any helps to further them in the Duty but they slubber it over in a very slight manner If they repeat the bare words of the Lord's Prayer or some other prayer though without all understanding and feeling they think this is enough Indeed this is an easie kind of praying or rather saying of a prayer for it is not rightly called praying when onely the words of a prayer are rehearsed Hence it is That ignorant People use to commend prayer so much and to call for many prayers but care not so much for Preaching c. because they think it an easie thing to pray as if onely the rehearsall of the words were praying But such as know what it is to pray aright with feeling and fervency of heart and in faith do acknowledge it to be a difficult Work yea so difficult that they can better hold out well in hearing the Word two hours then in serious and fervent prayer half an hour Use 3 Use 2. Be the more diligent and frequent in this exercise that it may become more easie to us 1 Thes 5. 17. Often-use will make it easie Rom. 12. 12. Use 3 Use 3. See what need we have to desire God to help us with his Spirit c. Rom. 8. and Luke 11. 1. Use 4 Use 4. Use all good helps and furtherances for the better performance of this Duty seeing it is difficult Especially these helps 1. Take the fittest and most convenient Time and Place for it when and where we may be most free from hinderances 2. Use watchfulness over our hearts before prayer and in prayer endeavouring to keep out idle thoughts This watchfulnesse is a great help to prayer therefore often joyned with it in Scripture as Eph. 6. 18. and 1 Pet. 4. 7. Matth. 26. 41. 3. Keep our hearts and minds alwayes in due temper free from inordinate passions of wrath bitternesse c. for these exceedingly hinder prayer 1 Tim. 2. 8. 4. Use some good meditation before we pray to quicken us to the Duty and to raise up our minds to Heaven or if need be read some portion of Scripture to prepare us to the Duty Observ 2 Observ 2. In that our Saviour set a-part this speciall time of the morning to betake himself to private prayer we learn That we ought to set a-part some speciall times for private prayer alone by our selves So our Saviour used to do and among other times as it seemeth he did set a-part the Morning and Evening for this Exercise for as here we find Him praying in the Morning so elsewhere in the Evening as seems to be implyed Matth. 14. 23. Isaac also used to pray in the Evening Gen. 24. 63. David used to pray Morning Evening and at Noon Psal 55. 17. Daniel also three times a Day Dan. 6. 10. So should we have certain set times daily to be spent in private prayer by our selves alone So had Luther and he used constantly to keep those Times See Matth. 6. 6. There should be times to pray alone in our Chamber c. Use Vse To reprove such as are negligent and careless this way Some think it enough if they be present at publick prayers in the Church and if they use to joyn also in Family-prayer with other but they seldom or never set any times a-part to pray alone by themselves in their Chambers Closets c. But this should be daily and constantly used at certain times as well as publick and Family-prayer God will have us serve him alone as well as with
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
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scripture◠and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Disease◠and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâ—e may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ— life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will
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
to spoil us in our goods and substanâ—e as he did Job Observ 4 Observ 4. In that the Devil so soon as they were entred into the Swine do presently carry them headlong into the waters and drown them hence we may gather how the Devill desireth to deal with those into whom he entreth and getteth possession either in their bodies or mind he laboureth if it be possible to carry them headlong to destruction Thus he dealt with those that were bodily possessed as we may see in that example Mark 9. 22. The Devill oft-times cast him into the fire and into the waters to destroy him So also he deâ—leth with those in whose Hearts and minds he gets possession by his Temptations being entred into them he labour to carry them and thrust them on headlong to eternal destruction of Soul and body And this he doth by his violent and forcible tempting and drawing them to sin from time to time whence he is said to work effectually in the Children of Disobedience Ephes 2. 2. Thus being entred into Judas he thrust him forward with violence to betray Christ for money and afterwards to despair and hang himself and thus he carryed him headlong to everlasting destruction So also he dealt with others as with Anamas and Sapphira Act. 5. Also with Saul and Ahitophel c. Therefore he is said to be a Murderer from the beginning Joh. 8. and he is called a Destroyer Rev. 9. 11. Use 1 Use 1. See the wofull misery of all such in whom the Devill gets possession they are led captives at his Will 2 Tim. 2. 26. till he bring them to destruction if the Lord do not in Mercy deliver them from his power in due time That which Solomon speaks of the young wanton which follows the entising Harlot is true of those that follow the Devil's enticements and are carryed of him to sin they go as an Oxe to the slaughter c. Prov. 7. 22. Vse 2 Use 2. Pray therefore to the Lord to keep us from the power of Satan and not to suffer him to enter or get possession in our bodies or Souls especially in our Souls lest if he once get hold in us he carry us to destruction as he did the Heard of Swine Desire the Lord to restrain him and not to give him power to enter into us by his Temptations And be carefull by all good means to resist his Temptations and not to give place to them nor to give them the least entrance into our hearts by yielding to them Think how dangerous it is for the Devil to get entrance into thy heart if he once get into thee as into the Heard of Swine he will labour with all his power to carry thee headlong to destruction So much of the first consequent of the Miracle The Devills entring into the Swine and drowning them in the Sea Mark 5. 14. And they that fed the Swine fled and told it in the City and in the Countrey And they went out Octob. 15. 1620. to see what it was that was done NOW to speak of the second Consequent or effect which followed in the Swine-heards which kept the Swine ver 14. They fled and told it in the City and Countrey They fled They were moved to flee through fear with which they were stricken at the sight of so great a Miracle when they saw the Legion of Devills cast out and all their Heard of Swine suddenly drowned And told it in the City It is likely the Evangelist meaneth the City Gadara though he name it not from which the people of the Countrey took their name as hath bin shewed before Now here we may observe some things commendable in these Swine-heards and some things discommendable Things commendable are these 1. That they seeing this great Miracle wrought by Christ were moved with fear which made them to flee 2. That being fled they made report unto the people of the Countrey where they came touching this Miracle Things discommendable in them are these 1. That they made no right use unto themselves of this Miracle of Christ for they were not moved by it to acknowledg his Divine power nor to believe in him or imbrace his Doctrine as they should have done 2. That they fled from Christ and shunned his presence whereas they should have come to him and have submitted themselves and acknowledged his power From the things commendable in them observe two points of Instruction Observ 1 Observ 1. That it is good for us to be affected and moved with fear at the great and Miraculous works of God So chap. 2. 12. when they saw him that had the Palsy miraculously cured they were all amazed and Glorified God Psal 40. 4. The Prophet having mentioned God's Miraculous work of delivering him from the horrible pit and miry Clay that is from fearfull dangers and troubles he addeth this that Many shall see it and fear and trust in the Lord. So Psal 52. 6. having mentioned Gods work of Judgment and Justice against Doeg he saith The Righteous should see and fear c. Psal 119. 120. I am afraid of thy Judgments that is of thy works of Justice and Judgment on the wicked Thus when we see or take notice of Gods works of Creation and Providence or of his great works of Justice or Mercy we should be moved with fear and reverence of them yet this must not be a meer servile fear onely in regard of the Power or Justice of God shewed in his works for so the Wicked fear and tremble at Gods great works But our fear of Gods Power and Justice must be joyned with fear of him in regard of his Mercy which must make us afraid to offend him by sin as a good child feareth his Father whom he is loath to offend in regard of his love to him Vse Use This condemneth their blockishness and hardness of Heart who are little or not at all moved with fear or reverence of the great and Miraculous works of God when they take notice of them Some can see and hear of God's wonderfull works of Creation and Government of the World and of his Miraculous works of Justice and Mercy shewed on themselves and others and scarce be moved with any fear or reverence at all A sign of great hardness of heart Such are worse then Pharaoh Nebuchadnezzar or Foelix who trembled at the great works of God and worse they are then the Scribes and Pharisees who often were astonished at the beholding of Christ's wonderfull Miracles Observ 2 Observ 2. In that these keepers of the Swine did make report of the Miracle to the people of the City and Country we are in this to imitate them viz. in taking all good occasions to acquaint others with the great and wonderful works of God which we have taken notice of It is good for us to relate them unto others Psal 105. 2. Sing Psalms to God talk ye of all his wondrous works Psal 64. 9.
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
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
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
the Word and from their joy in it who have for a time rejoyced in it no Marvail seeing their joy was never sound it was but the joy of Hypocrites and such as may be in the wicked and Reprobates such as that of the Jews Joh. 5. 35. So much of the second point of Instruction The third and last followeth viz. That wicked men and Hypocrites may in part yield obedience to the Word of God in some things they may obey the Word and the Ministry of it yea in many things as Herod did and yet still be wicked as he was they may refrain some sins forbidden and practise some good duties commanded in the Word of God and yet be wicked still Saul a wicked man yet did some good works agreeable to the Word of God for he destroyed Witches and Wizzards out of the Land of Israel 1 Sam. 28. and he fought the Lords Battels against the Philistims and he did in some part obey the Word of God in destroying the Amalekites though not fully and wholly as he should have done 1 Sam. 15. So Jehu was obedient to the Word of God in destroying Ahab and his house together with Baal and his Priests 2 King 9. and 10. chap. The Pharisees were conformable to the Law of God in many outward duties as Fasting Prayer giving Alms paying Tythes c. Though they failed in the manner of performance and therefore were Hypocrites So that young man which came unto Christ to know what he should do to be saved Matth. 19. 20. He professeth that he had kept all the Commandments of the second Table from his youth up that is to say he had kept them in some sort outwardly by doing some duties required and by refraining the outward act of some sins forbidden and yet he was but an Hypocrite Use 1 Use 1. See how some do deceive themselves in thinking that they are good Christians because in some things they conform themselves in outward obedience to the Word of God doing some good duties required and refraining some sins forbidden but this is not sufficient for thus far may a wicked man and an Hypocrite go Use 2 Vse 2. Rest not in this that we obey the Word and conform to it in some things or in many things as Herod and other Hypocrites and wicked men have done but look that our obedience be universall and entire to all and every part of the Word of God so far as it hath bin made known unto us in the publick Ministery or otherwise This onely is true and sincere obedience when we make Conscience of obeying God in all his Word as David Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments And Josiah 2 King 23. 25. Turned to the Lord with all his heart according to all the Law of Moses So must we every one turn to God according to all and every part of his Word making Conscience of all good duties required and refraining and forsaking all sins forbidden Use 3 Use 3. Marvail not though we see some fall away who for a time have made shew of obedience and conformity in some things or many things unto the Word of God for so may Hypocrites and wicked men do as we have heard Mark 6. 21 unto the 24. And when a convenient day was come c. Aug. 12. 1621. HItherto from the 17 Verse to this place we have heard of the more remote Antecedent and Occasion of the beheading of John Baptist viz. his imprisonment by Herod We have also heard the cause of his Imprisonment which was his plain reproving of Herod for his incestuous marriage with Herodias his brother's Wife We have also heard that for the same reproof Herodias did bear grudg against John and would have killed him but that Herod himself fearing and reverencing John's person and liking well of his Ministery did hinder Herodias from effecting her bloody purpose and kept John alive in Prison for a time Now the Evangelist having thus mentioned John's Imprisonment as a remote occasion of his death and beheading he proceedeth from the 21. Verse unto the 27 in setting down some other more near Occasions and Antecedents which went before his death and made way unto it And these Occasions may be reduced unto three Heads 1. Herod's making of a Supper or Feast upon his Birth-day to all the chief Persons and States under his Government Verse 21. 2. The Dancing of the Daughter of Herodias before Herod and those that sate at Table with him at that Feast or Banquet 3. The Effects or Consequents which followed upon that Dancing Verse 22 c. unto the 27. Of which we shall hear afterward Touching the first Occasion viz. Herod's Supper or Banquet consider two things 1. The opportunity or fitness of time when that occasion was offered When a convenient day was come 2. The Occasion it self The making of the Banquet on his Birth-day c. First of the opportunity of time When a convenient day was come These words have relation unto the malicious and bloody purpose of Herodias which she carried against John implying thus much That although she could not have her will of him at first in putting him to death as she would have done because Herod kept John alive as we have heard before yet she still bare an inward grudg against John and therefore watched and took this fit occasion and opportunity to seek his blood when Herod was to make this solemn Feast upon his Birth-day for his Nobles and chief Estates of Galilee Observ Observ The diligence and forwardnesse of the wicked in committing sin watching and taking the best opportunities and occasions for the accomplishing of their sinfull lusts and wicked purposes Prov. 1. 11. The wicked say Come let us lay wait for blood let us lurk privily for the innocent without cause Rom. 3. 15. Feet swift to shed blood Job 24. 14. The murderer rising with the light killeth the poor and needy c. The eye also of the adulterer waiteth for the twilight saying No eye shall see me c. Esay 5. 11. Drunkards rise up early in the morning c. See Mich. 2. 1. Use Vse How much more should we be wise and watchful to take all occasions of doing good and of glorifying God otherwise the children of this world will appear to be wiser in their generation than we who professe to be children of light and that is a shame for us to be lesse circumspect and diligent to do well and to glorifie God and to work out our own salvation then the wicked are to commit sin and to dishonour God by accomplishing their sinful lusts They are wise and watchful and diligent to go to Hell and shall not we be much more wise and diligent to get heaven and salvation Therefore let their diligence stir us up As they watch all fit and convenient times to commit sin so let us watch and take all opportunities of time
discharge of their Calling and Ministry that they may approve their diligence and faithfulness unto Christ who hath called them to that Office This they are to aim at especially Isa 49. 4. The Prophet had so carried himself in his Ministry that he was able to say His work was with his God And though Israel were not gathered yet he should be glorious in the eyes of the Lord c. So Paul in his Ministry was most careful to approve himself to God 2 Cor. 2. 17. As of Sincerity as of God in the sight of God speak we in Christ 1 Thes 2. 4. As we are allowed of God c. not as pleasing men but God who tryeth our hearts 2 Tim. 2. 4. No man that warreth intangleth himself c. that he may please him that hath chosen him to be a Souldier Quest Quest What must Ministers do that they may approve their Ministry to God so as to give a comfortable accompt to him Answ Answ They must above all other things seek God's Glory and the Salvation of the People committed to them not their own praise or profit or to please men c. Now as this is true of Ministers so of all Christias in their places they must in all duties of their Callings seek God's Glory and to approve themselves to Christ Use Use This reproveth such Ministers or other Christians who in discharge of their Callings and Duties make not this their principal care to glorify and please God and to approve themselves to Christ But they seek their own Glory or Gain and the pleasing of men But remember that of Galath 1. 10. Observ 2 Observ 2. Further observe here that Ministers ought so faithfully and conscionably to do the duties of their Calling that they may be able to give a good and comfortable accompt thereof unto Christ who hath en oyned them those duties Hebr. 13. 17. They watch for your Souls as they that must give accompt c. Therefore Paul charged Timothy before Christ who shall judge the quick and the dead to be diligent in Preaching 2 Tim 4. 1. And so he professeth of himself 2 Cor. 5. 10. We must all appear before the Judgment-Seat of Christ c. Knowing therefore the terrour of the Lord we perswade men c. And as this is true of Ministers so of all Christians that they must so faithfully and conscionably do the Duties of their Callings that they may with comfort give accompt thereof to God Eccless 12. 13. Fear God and keep his Commandments c. For God will bring every work into Judgment c. So Job 31. 13. If I despised the cause of my Man-servant c. What then shall I do when God riseth up c Use 1 Vse 1. This reproveth such as seldom or never think of the Accompt they must give unto Christ for performance of their duties this makes them so negligent unfaithful and unconscionable in serving God in their places Use 2 Use 2. Let us often think of our accompt to be given for the faithful discharge of all duties of our Callings that this may make us faithful and conscionable in them Remember that as God hath enjoyned us good duties in our Callings so he will look for an accompt from us how we have performed them how diligently how faithfully c. Think often and seriously of this and let it move us so to do all good duties that we may have comfort in the performance of them and afterward and that we may be able with comfort to give accompt unto God of our faithfulness and sincerity in them Rest not in the work done but look that we so perform every good duty in sincerity and uprightness of heart as before God that we may hereafter comfortably give accompt to him how we have performed it It is not enough for a Servant to do his work enjoyned him but he must do it as his Master hath appointed and so as he may give a good Accompt of it to his Master So we must do Christ's work c. So much of the Apostles relating unto Christ their labours in Preaching and Working Miracles mentioned by the Evangelist as an occasion of Christ's withdrawing himself and his Apostles into the Desert to rest themselves Now the next thing in the words to be considered is Our Saviour's calling his Disciples apart into the Desert He said unto them Come ye your selves apart c. As if he had said I will not onely go apart my self but I think it fit also for you to go with me that ye may for a time rest your selves after your jourey and labours in Preaching c. Into a desert place What Desert this was St. Luke doth more plainly express Luke 9. 10. He saith it was the Desert of the City called Bethsaida so called as 't is likely because it was neer unto Bethsaida or because it did lye over against Bethsaida on the other side of the Water See Ver. 45. Somethink this Desert lay on the further side of the Lake of Gennesareth or Sea of Galilee that is on the East side of that Lake in respect of Galilee and that it lay over against the City of Bethsaida so as the Desert was at one side of the Lake and the City on the other side because Joh. 6. 1. it is said our Saviour going into this Desert went over the Sea of Galilee and because Ver. 45. of this Chapter he being in this Desert with his Disciples is said to constrain them to pass over by Ship to the other side unto Bethsaida Sic Jansen Lyser Adrichom Sed contr à Beza in Joh. 6. 1. et Casaub Annot. in Mat. 14. 22. et in Mar. 6. 45. quorum sententia verisimilior Observ 1 Observ 1. Here we see That the Lord Jesus doth not require of his Servants continuall and uncessant labour in the Duties of their Callings but doth allow them some times of rest and refreshing after labour and wearinesse Our Saviour knowing that his Apostles had now laboured and were much wearyed with their Journey and with preaching and working Miracles he willeth them to come a-part with him to rest themselves a while in the Desart For this Cause also our Saviour himself sometimes being much wearyed with the labours of preaching and working Miracles in Publick did use to withdraw himself that he might for a time be private to rest and refresh himself And Joh. 4. 6. being wearyed with his Journey he sat on the Well which shews that it is also lawfull for us after wearynesse and labour to take some times of Rest Therefore as God hath made the Day-time fit for labour so the Night for rest and sleep Psal 104. 23. The Sun ariseth c. Man goeth forth to his Work and Labour untill the Evening Therefore also God hath so ordained that there should be one Day in Seven in which both Man and Beast should rest from the ordinary labours which they indure upon the
other Six Dayes Deut. 5. 14. Thou shalt not do any Work c. on the Sabbath That thy Man-Servant and thy Maid-Servant may rest as well as thou Reas Reas The Lord in his wisdom knoweth that our Bodies being naturally frail and weak cannot long indure without some rest and refreshing continuall labour would soon waste and spend naturall strength Therefore he alloweth rest after labour Psal 103. 14. The Lord knoweth our frame he remembreth that we are Dust Vse 1 Vse 1. See the goodness and mercy of the Lord towards us in that he hath compassion on our frailty and doth not require of us as he might continuall and uncessant labour and pains lest by it we should be speedily worn out and spent in his Service and so be disabled from serving him any longer but he rather alloweth us times of rest that so being refreshed therewith we may be able to hold out in his Service Let this stirr us up to thankfulness and to be the more chearfull and ready to take pains in serving God in our Callings to the uttermost of our strength at all due times c. Vse 2 Use 2. To move us willingly to allow some times of rest unto our own Servants which do our Work otherwise we are more cruell to them than God is to us Some think Servants never do enough they are never willing they should rest and refresh themselves scarce when Night cometh c. but they even weare them out with continuall Labour c. God doth not so deal with us Christ pittied his Disciples being weary but some have no pity on their Servants wearyed with Labour not so much as on their Beasts c. Vse 3 Use 3. See by this the lawfulness of honest Recreations for the refreshing of Mind and Body after weariness with the Labours of our Callings especially for such whose Callings are most painfull and tedious and do most spend and waste naturall strength of Mind and Body c. yet such Recreations must be used moderately and in due time not on the Lord's Day c. Use 4 Use 4. Let us so imploy ourselves in the Labours of our Callings that withall we deny not to our selves due times of rest and refreshing which God alloweth So labour in our Callings that we may continue to labour in them So serve God that we may serve him as long as may be As he forbids us idlenesse and will have us to labour so on the other side he will not have have us wittingly and willingly to overthrow the natural health and strength of our Bodies and so as to make our selves unfit to do the Duties of our Callings As the former is a sin against the eighth Commandement so is the latter against the sixth Commandement Therefore take heed of both See Exod. 18. 18. Jethro blameth Moses for wearing himself out with continual labour c. Observ 2 Observ 2. In that he calls them a-part into the Desart to rest but for a while thereby implying that they were soon after to return again to labour in the Duties which concerned them Hence gather That though the Lord allow his Servants rest and respit for a time from their Labours yet he will not have them spend too much time in such rest and refreshing of themselves much less quite to give over their Callings but he will have them after a while to return again to them and that in due time Therefore our Saviour himself though sometimes he retired himself to rest in private yet it was not long but he returned to the Duties of his Calling and even in the time of his being private He imployed himself in prayer and heavenly meditations Reas Reas The end of all lawfull rest and recreation is to make us fitter and more able for the labours of our Callings therefore after such rest we are to return speedily to our Callings again As sawce is used to sharpen the stomach c. So rest and recreation c. Or as a whet-stone to sharpen an edge-tool c. Use Use This reproveth such as spend too much time in Rest and Recreation after Labour they recreate so much and so long that they forget to return to labour in due time Some make a trade of Recreation spending as much or more time in it than they do in their labours of their Calling which is utterly unlawfull yea unlawfull to spend half so much time in Recreation as in the Labours of our Calling these must take up the chief of our time I mean the Labours of ours generall and particular Callings together c. The Mower must not spend half the Day in whetting c. no more must we spend half our time or a great part of it in Recreation c. Observ 3 Observ 3. Further we learn here That Rest and Recreation should follow Weariness and Labour in our Callings when our Saviour saw his Apostles wearyed with Ministeriall pains He would have them rest As Physick is for the Sick and Meat and Drink for the Hungry and Thirsty so Rest and Recreation for such as are wearyed with labour in their Callings Use Use It reproveth such as take Rest and use Recreation when they have no need of it before they have wearyed themselves with labour in their Callings As if one in perfect health should take Physick c. Some begin the Day with Recreation which is unfit It should be begun rather with the Service of God by prayer c. and with Duties of our particular Calling It followeth For there were many coming c. The reason why our Saviour would have the Apostles come a-part into the Desart to rest was because there was such concourse of People in the place where now they were that they could take no rest nor so much as have leasure to eat Many coming and going Viz. To our Saviour Christ flocking to Him to hear Him and to be partakers of his Miracles Observ 1 Observ 1. This great forwardness of the People in resorting to Christ to hear Him must stirr us up to like diligence and forwardness in repayring and flocking to the publick Ordinances of God as the Ministery of the Word and Sacrament c. But of this we have heard often and we shall hear of it again Ver. 33. Observ 2 Observ 2. See how earnest and diligent our Saviour was in teaching and working Miracles so diligent that he suffers himself and his Disciples for a time to be hindred from taking meat in their hunger Such diligence should we use in good Duties of our Callings especially in weighty Duties of God's Service c. See before Chap. 3. 20. It followeth Ver. 32 And they Departed c. Here the Evangelist setteth down the departure or going apart of our Saviour and his Apostles into the Desart They depared by Ship Joh. 6. 1. It is said He went over the Sea of Galilee which is the Sea of Tiberias Some think He went not over the main
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
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
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
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
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
those to bless God and to be in great measure thankfull unto him who do feel this work of Faith begun in them the rather because it is not a common Work or common Grace For all men have not Faith 2 Thess 3. 2. Neither is it a Grace which we could ever attain to of our selves if the Lord did not work it in us Matth. 16. 17. Christ tells Peter That Flesh and Blood had not revealed it unto him but his Father which is in Heaven Observ 2 Observ 2. In that our Saviour reproveth them for this particular sin of Unbelief because it was a hindrance to the Disciples in casting the Devil out of the possessed child Hence we learn That Unbelief is such a sin as is an enemy and hindrance to the works of God which he is about to work for the good of men As here the Unbelief of Christ's Disciples and of the father of the child and chiefly of the Scribes and Pharisees was a hinderance and stop to this miraculous work of mercy which was to be performed to the possessed child in casting the Devil out of him So at other times the unbelief of the People did hinder the Miracles of Christ especially upon whom the Miracles should have been wrought Matth. 13. 58. He did not many mighty works there that is at Nazareth because of their unbelief See Numb 20. Caution Caution This is not so to be understood as if unbelief or any other sin could absolutely hinder the Power of god in working such works of mercy as he is about to work for the good of men but because by unbelief Men do dishonour God and so become unworthy to be partakers of such works of mercy and unfit also to profit by them Use Use See then that if we would not hinder the Lord in working works of mercy for us or for the good of his whole Church we must take heed of provoking and dishonouring him by our unbelief c. Now followeth the amplification of their sin of unbelief by way of expostulating with them 1. By the means which had been used to reform it in them in that he had so long time been with them and exercised his publike Ministery in preaching and working Miracles amongst them How long shall I be with you 2. By his patience and long-suffering towards them in bearing with their incredulity and other sins so long a time though it was tedious and grievous to him How long shall I suffer you Withall by these words he seemeth to threaten his departure from them ere it were long and that he would not alwayes suffer or bear with them as he had hitherto done and in the mean time he shews how much he was grieved and offended at their untowardness and perversness Of the first How long shall I be with you Observ 1 Observ 1. This doth greatly aggravate and encrease the sins of any People or Persons when they persist and continue in them notwithstanding the means which they have had to reform them See before Chap. 8. ver 17. Use 1 Use 1. See that the blessedness of a People doth not stand simply in this That they enjoy the outward means of Grace as the Ministry of the Word c. Use 2 Use 2. Admonition to such as enjoy the means to fear and take heed of living un-reformed under those means Mark 9. 19. How long shall I suffer you Bring him unto me April 8. 1627. Observ 2 Observ 2. SUch as do not profit by the means of Grace and Salvation vouchsafed to them of God are in danger to lose and be deprived of those means So our Saviour here seemeth to threaten the unbelieving Jews and especially the Scribes and Pharisees that although he had been long with them and had exercised his Ministry amongst them yet because they did not profit by his Doctrine and Miracles but remained still in Unbelief therefore he would ere long depart from them and so they should lose the benefit of his Preaching and Miracles as indeed it came to pass not long after How long shall I be with you q. d. not very long seeing you make no better use of my presence and Ministry but do still persist in in your Unbelief notwithstanding all the means you have had so long to work Faith in you c. therefore do not think you shall still enjoy these means but be sure they shall at length be taken from you So Matth. 21. 43. he threatneth them that the Kingdom of God should be taken from them and given to a Nation bringing forth the fruits thereof that is the Ministry of the Word which is the principal means of advancing God's Kingdom of Grace amongst them should be taken from them because they had lived unfruitfully under it So Rev. 2. 5. Christ threatens Ephesus to remove their Candlestick if they do not repenâ— at his warning and do first Works See Isa 5. 5. Vse Use For Admonition to us to take heed of living unprofitably under the means of Grace and Salvation which we do by God's Mercy enjoy viz. The Ministry of the Word and Sacraments lest for our contempt and unthankfulness the Lord take them from us as he may justly do Christ hath been long with us in this Land and in this place by the Ministry of his Word and Sacraments and he is yet with us But if we make not use of his presence if we profit not by these precious means of Grace but provoke and grieve him by our contempt of his Ordinances and by our unthankfulness and unfruitfulness under the means he will grow weary of us and we may justly fear his departure Therefore think it not enough that we have the means but above all see that we profit by them bringing forth true fruits of Faith and Repentance answerable to the means we have that so they may be continued to us Joh. 12. 35. Yet a little while is the Light with you walk while ye have the Light lest darkness come upon you c. It followeth How long shall I suffer you Observ 1 Observ 1. The great Patience and Long-Suffering of Christ Jesus our Lord which he shewed toward Sinners while he lived on Earth in bearing with the sins of those with whom he lived and forbearing them so much and long though they did provoke and grieve him by their sins Yet he did not presently cast them off or give over the use of means to do them good much less did he forthwith shew his Wrath and Justice against them as he could have done being God but he did with great patience and forbearance suffer them This Patience he shewed not onely towards his own Disciples and others which believed in him as the Father of this possessed Child bearing with their great Infirmitieâ— and Corruptions which many times they discovered but also toward the unbelieving Jews yea toward the obstinate and malicous Scribes and Pharisees as here we see And as he shewed this
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
hence it was That they prayed unto Christ to increase their Faith Luke 17. 5. which they needed not to have done if it had not been weak and mingled with some Unbelief This also we may â—ee in David Psal 77. And in Jonah chap. 2. Vse 1 Vse 1. This confuteth the erroneous and groundless opinion of some who teach and hold That the the Faith of a good Christian in this Life may be and is free from all doubtings and unbelief But if it were so then perfection of Grace should be in this Life contrary to that of the Apostle 1 Cor. 13. 9. We know in part and prophesy in part Now if the knowledge of the best be imperfect in this Life then also the Faith of the best is imperfect and so shall be till the Life to come Besides if the Faith of true Believers could be so perfect in this Life as to be free from all doubtings and unbelief then should there be no need of the Ministery of the Word or Sacrament or Prayer to confirm and strengtâ—â—â— the Faith of such Use 2 Vse 2. To comfort such weak Christians as feel and complain of much â—nbelief and doubtings in themselves touching God's favour and pardon of their sins c. no cause for such to be discouraged or to conclude That therefore they have no Faith at all For thus it hath been alwayes with the best Saints of God in this Life their Faith hath been imperfect and mingled with infidelity doubtings and distrustfulness of God's Power Goodness and Mercy toward them and thus is it still with the best Christians and so will be during this Life As every sanctifying Grace is imperfect in the Saints of God and mingled with the contrary sin and corruption during this Life so is this Grace of Faith Therefore never be dismayed because of the weakness of thy Faith for it may be true and saving Faith though it be weak and joyned with much Unbelief A true Believer in this Life is not such a one as hath no unbelief or doubtings in him but one that doth feel and complain of his unbelief mourning for it and striving against it If therefore it be thus with thee comfort thy self notwithstanding all the doubtings and unbelief with which thy Faith is assayled Observ 2 Observ 2. Where true Faith is though but weak there is a carefull striving against the contrary sin of Unbelief together with an earnest desire and endeavour by all means to grow in Faith So here in this father of the Lunatick child though his Faith was weak yet being true Faith it was joyned with a striving against Unbelief and care to have his Faith increased and therefore he prayes unto Christ to help his Unbelief So in the Apostles Luke 17. 5. Though they were yet weak in Faith yet there was in them a care to resist unbelief and to pray for increase of Faith So in David Psal 77. 10. and Psal 42. 5. In Jonah chap. 2. Use 1 Use 1. To examine our Faith by this Look whether we daily labour and strive against the contrary sin of Unbelief and doubtings of God's favour and of his Word and Promises and whether it be our earnest desire and care to use all good means whereby to grow in Faith and to have our hearts more and more settled in the belief of God's Power and Mercy and of his Word and Promises made to us in Christ whether we carefully and conscionably use the means appointed of God to increase and confirm our Faith as the hearing reading and meditation of the Word of God the frequent use of the Lord's Supper Prayer c. Dost thou desire the sincere Milk of the Word c. If it be thus with thee it argues Faith to be begun it thee and though it may be yet but weak and feeble yet that it is a true and saving Faith On the contrary if no such striving against unbelief and doubtings no care or conscience of using the means for increase of thy Faith no love to the ministery of the Word no desire or care to come often to the Sacrament of the Lord's Supper but art negligent this way as many of you shewed your selves to be the last Sabbath If no care to seek unto God by daily prayer for the strengthening of thy Faith and for the helping of thy Unbelief this argues want of true Faith in thee and that thou art as yet utterly destitute of this precious Grace For if it were in thee in any measure though never so weak it would shew it self by resisting the contrary sin of Unbelief by all means and by causing in thee a most earnest desire and endeavour daily to grow and increase in Faith As it is with all sanctifying Graces of the Spirit of God so with Faith it is of a growing Nature like the grain of Mustard-seed which though very small at first in the seed yet groweth by degrees to a tall Tree c. Like the Cloud which appeared to Elijah small at first like an hand-breadth c. Vse 2 Use 2. See what to think of such as say They have alwayes believed and never doubted of their Salvation a sign they never truly believed For true Faith is not onely joyned with a feeling of Unbelief and doubtings but with resistance and striving against it c. A true Speech He that never doubted never truly believed Observ 3 Observ 3. In that he prayes to Christ for increase of Faith we may gather That true Faith is the Gift of God or of Christ and that not onely in regard of the first beginning but also of the increase of it Ephes 2. 8. By Grace ye are saved through Faith and that not of your selves It is the Gift of God Hebr. 12. 2. Christ is said to be both the Authour and Finisher of our Faith Vse 1 Use 1. This must teach us what to do when we feel the weakness of Faith seek to him that is the Authour and Finisher of our Faith to perfect his own work begun in us Pray with the Disciples Luke 17. 5. Lord increase our Faith Vse 2 Use 2. To comfort us against the weakness and imperfection of our Faith when we consider whose work it is to confirm our Faith even the work of God and of Christ himself who is Almighty and therefore able to strengthen our Faith though never so weak He that hath begun the work both can and will perfect it unto the Day of Christ Phil. 1. He will not quench the smoaking Flax c. Isa 42. Mark 9. 25 26 27. When Jesus saw that the People came running together c. May 27. 1627. HItherto of the Antecedents of the Miracle which made way unto it Now followeth the Miracle it self with the manner of our Saviour's working of the same Concerning which three things are set down 1. Our Saviour's reproving and charging of the Devil to go out of the child ver 25. 2. The miraculous Effect which
of mercy performed to them See Matth. 10. 4. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward Prov. 19. 17. He that hath pitty upon the Poor lendeth unto the Lord and that which he hath given will he pay him again This is to be understood chiefly of shewing mercy to the poor Saints of God whosoever doth so lendeth to the Lord and he will repay and recompence him for the same Gal. 6. 9. Let us not be weary in well-doing that is in doing good to the Saints and houshold of Faith as it is expounded in the Verse following for in due season we shall reap c. that is we shall receive a reward or recompence from God himself for all the good we do unto his Saints 1 Cor. 9. 6. He that soweth bountifully shall reap bountifully that is a bountifull reward from God for his liberality towards the Saints of God Quest Quest What reward shall such receive from God who shew love and mercy to his Saints Answ Answ A twofold reward 1. Temporary in this life which God will give unto them so far as shall be good for them in blessing and prospering them so much the better in this world and in their outward estate by how much the more forward they are in shewing love and mercy to his Saints Deut. 15. 10. Thou shalt give to thy poor Brother and thine Heart shall not be grieved c. because that for this thing the Lord thy God shall blesse thee in all thy works c. Prov. 3. 9 10. Gen. 12. 3. At least the Lord will reward them in this life by giving them inward comfort in their Consciences by the performance of such works of Charity to the Saints 2. Eternal after this life in Heaven Matth. 25. 34. compared with ver 40. Christ shall say to those on his Right hand Come ye Blessed for I was an hungred and ye gave me meat c. Then ver 40. In as much as ye have done it unto these my brethren c. Use 1 Use 1. Hence gather that it can be no loss or hinderance to us to do good and shew mercy to the Saints of God or to be liberal and bountifull towards them any way within compass of our ability forasmuch as God himself hath promised to reward and recompence us either in this life or after this life or both and he will do it Therefore it shall be rather a great gain and advantage unto us that we have bin liberall and bountifull in shewing mercy to the Saints of God Let such think of this who are afraid it will be a hinderance to them in their estate in this World if they be liberall in works of mercy towards the Saints of God Use 2 Vse 2. See here again how great encouragement we have to this duty of shewing love and mercy to the Saints of God seeing the Lord himself will reward and recompence us for the same and that both in this life either by blessing and prospering us so much the more in our outward estate or by giving us inward comfort in our own Consciences and also after this life by giving unto us the reward and Crown of everlasting life and Glory in his Heavenly Kingdome Think of the greatness and excellency of this reward promised of God and which he himself will give unto us for all the love and mercy we shew to his Saints and Servants in this life that it may perswade and move us to all readiness and forwardness herein The rather because of the manifold hinderances and discouragements which we shall meet with to hinder us in the duties of love and mercy to the Saints of God against all which let us oppose this excellent reward which the Lord himself hath promised us for doing good and shewing mercy to his Faithfull Servants That we be not hindred by any inconveniencies or diâ—ficulties let us often look at the blessed reward which we shall receive of God himself for doing good to his Saints Consider that in doing good to them we do good to our selves procuring to our selves a most excellent and blessed reward both here and hereafter in heaven In giving to the poor Saints of God we lend to the Lord himself who will abundantly repay and recompence us by shewing love and mercy to the Saints of God we lay up treasures in Heaven where neither Moth nor Canker corrupteth c. Matth. 6. 20. We make us bags which will not wax old c. Luke 12. 33. Though this consideration of the reward promised be not the main or principal motive that should move us to shew love and mercy to the poor Saints of God for we ought to do it out of our love to God and to his Saints and children though there were no reward promised yet the Lord would have us to look at the reward which he hath promised the better to perswade and stir us up to this duty which he requireth of us He might have commanded it without promising any reward and then we must have obeyed much more now that he doth allure and draw us by the hope of so excellent a reward Now followeth the certainty of the reward here promised by our Saviour to such as perform the least work of charity or mercy to his true Disciples The certainty is implyed 1. By the asseveration Verily I say unto you 2. By the manner of propounding the promise He shall not lose c. Observ 1 Observ 1. Though such Asseverations as this may be used sometimes yet not leightly vainly or commonly in small and trifling matters but upon serious and weighty occasions when some matter of weight is to be avouched by us Thus our Saviour alwayes used this kind of asseveration Verily c. which therefore condemns the practice of such as do so commonly and leightly use this or such like earnest asseverations as Verily Truly c. when there is no necessity or weighty occasion to use the same Contra in our ordinary communication we should content our selves with Yea and Nay Matth. 5. 37. Observ 2 Observ 2. See the difference between Christ's teaching and the teaching of all others in the Church He in his own Name immediately c. See before Verse 1. of this Chapter Observ 3 Observ 3. The Reward which is promised and shall be given of God unto such as perform duties of love or mercy to his Saints is most sure and certain unto them They shall not lose it or misse of it either in this life or after this life in Heaven This our Saviour avoucheth by his own testimony putting the weight of his own authority upon it and that with an earnest asseveration Verily I say unto you He shall not lose his reward That which Solomon speaketh of the reward of good works in general Prov. 11. 18. He that soweth righâ—ousness shall reap a sure reward is true in particular of the reward that shall be given
to God and Man to be a counterfeit love Therefore â—ift thine own heart thoroughly touching this matter And know that if thou must be content to lay down thy life for the glory of God and good of thy brother as the Apostle saith 1 Joh. 3. 16. then much more to part with thy goods and substance in such a case when the glory of God and the good of thy brother doth require the same Mark 10. 21. Go thy way sell whatsoever thou hast and give to the poor c. Aug. 17. 1628. Observ 3 Observ 3. ONe special end and use unto which all rich men should employ their worldly wealth is for the relief and help of the poorer sort and to supply their necessity Therefore our Saviour doth not onely bid this young man to sell whatsoever he had but to give thereof to the poor 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded c. That they do good be rich in good works ready to distribute c. One end why God doth give them their wealth Deut. 15. 10. Thou shalt surely give to thy poor brother c. because that for this very thing the Lord thy God shall blesse thee in all thy works c. To this very end doth the Lord blesse one man with more wealth than another that so he that hath most might out of his abundance supply his brother's want He doth not give it them to keep it to themselves only c. Heb. 13. 16. To do good and to communicate forget not c. This Precept is especially given to rich men Prov. 3. 9. Honour the Lord with thy substance c. Now this is one way of honouring God with their riches when rich men do employ and use them to the relief of the poorer sort Thus it was in the Primitive Church Act. 2. and Act. 4. the richer sort sold their possessions and distributed to such as had need Now although this selling of all their possessions c. was an extraordinary practice which the necessity of those times did require and doth not bind rich men at all times to do the like yet it binds them in like case to do the same and howsoever it shews what is one end and use to which rich men should employ and use their wealth viz. to the relief of their poor brethren Use 1 Use 1. For reproof of such rich men who are slack and backward to employ their wealth or any part of it to the relief of the poor though they have great estates in the World given them to this very end that they should be the more liberal and helpful to their poor brethren and neighbours yet are not forward this way at least nothing so forward as they should be but backward and unwilling to give unto this use and what they give it is with grudging and repining How unthankful are these unto God who having received all they have from God yet are loth to give a little part of their wealth to him again by distributing it to the relief of their poor brethren Use 2 Vse 2. See the great sin of those who instead of employing their wealth to this religious end that is to the relief of their poor brethren do employ it rather to evil and sinful uses Some consume their wealth upon their lusts spending it in riotous courses as gaming drinking company-keeping c. whereby they disable themselves from giving to the poor Some spend their substance in following suits in Law against their neighbours And some bestow so much upon costly apparel above their degree and upon rich fare that they cannot give so much to the relief of the poor as they might and should like the rich glutton Luke 16. who was clothed in purple c. and fared delicately every day but was not careful to relieve poor Lazarus Great is the sin of such Instead of honouring God with their wealth they dishonour him Use 3 Use 3. To stir up such as have this Worlds goods to employ them to this special and excellent use amongst other even to the relief of their poor brethren who stand in need of their help remeâ—bring that this is one special end for which their wealth is given them not that they should spend it upon themselves only or hoard it up unprofitably but to relieve and succour such as are in want especially the religious and honest poor Rom. 12. 13. Distributing to the necessities of the Saints Let the richer sort here be moved to do this and that willingly and chearfully for God loveth a cheerful giver as the Apostle saith 2 Cor. 9. 7. To this end let such consider That to therefore Christ hath left the poor on earth in his room that the rich should shew their love to Him in relieving them Matth. 26. 11. The poor ye shall have alwayes with you but me ye have not alwayes Consider also the reward promised Prov. 19. 17. He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Matth. 10. 42. Matth. 25. Christ at the last day shall give the reward of eternal life to such as have in this life relieved him in his poor Saints But of this afterward Observ 4 Observ 4. How great care the Lord hath of the poor that they be well provided for that they have necessary relief and succour afforded them in that he requires the richer sort in some cases to part with all they have rather than the poor shall perish or do otherwise than well for want of necessaries So here He enjoyns this young man to sell all and give it to the poor Hence it is that in the times of the Old Testament the Lotd gave sundry special Laws unto his people in behalf of the poor as we may see Levit. 25. the Law of the Jubilee That every fiftieth year every one's possession should return to him again though he had sold it before Also the Law of the redemption of Land sold by such as were waxen poor Verse 25. of the same Chapter The Law of Usury forbidding to take it of the poor Verse 35. The Law made for relief of the poor bond-man or servant sold for money Verse 39. So Deut. 15. there is a Law That every seventh year should be a year of release of all debts to the poor So Deut. 24. 19. there is a Law That when they reap or cut down their harvest if they forget a sheaf in the field they should not go again to fetch it but it should be left for the poor And when they beat their Olive-Trees they should not go over the boughes again And when they gathered their grapes they should not glean their Vineyard afterward c. See Levit. 19. 9 10. And hence it is also that in the New Testament Christ did by his Apostles ordain the special office of Deacons to take care of the poor
of the greatness of that reward of eternall life promised to us in Christ after all our pains taken here in the service of God and let this encourage us to take pains and diligence in all good and holy duties and that chearfully and constantly remembring that heaven is well worth our pains 1 Cor. 15. ult My beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as yâ—u know that your labour is not in vain in the Lord. This should move us to work out our Salvation c. as it is Phil. 2. 12. and to give all diligence c. 2 Pet. 1. 10. What though some Christian duties be hard to practise as Repentance Mortiâ—ication of our beloved lusts denyall of our selves and taking up of our Cross c. The reward promised in heaven will pay for all c. Observ 3 Observ 3. The practice of liberality and bounty towards the poor is one good work amongst other which shall be plentifully rewarded of God after this life in all those that do conscionably perform the same I say in those that do conscionably perform the same because it is not every kind of liberality to the poor that shall be so rewarded of God but that which is sincerely and conscionably practised as a fruit of Faith and in way of obedience to Gods Commandement aiming also at his glory therein Such liberality to the poor shall be rewarded of God in the life to come So our Saviour here promiseth to this young man that if he will sell that he had and give thereof to the Poor he shall have treasure in heaven Proved also by other places Prov. 19. 17. He that hath pitty on the poor lendeth to the Lord and that which he hath given will he pay him again This recompence the Lord will make him partly in this life but especially in the life to come Luke 14. 13 14. When thou makest a feast call the poor c. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the just Especially this is true of bounty and liberality practised toward the godly and Religious poor and to the Saints of God See Matth. 25. how Christ shall at the last day give the reward of eternal life to such as have bin liberall to his poor Saints and servants 2 Cor. 9. 6. He that soweth bountifully c. Use Vse To stir up and encourage us to the practice of this liberality to the poor upon all occasions being ready to relieve them in their necessities by giving to them and by lending to them freely according to our abilities and to do it of Conscience to God c. To this end we are to consider and think often of the rich reward promised of God to such as do in sincerity of heart and out of Conscience toward God shew their bounty toward the poor especially to the poor Saints of God c. He hath promised to reward them even in this life with his favour and blessing but much more in the life to come Consider then that that which we give or lend to the poor in their necessity is not lost or cast away but well-bestowed and to our own best advantage It is lent unto the Lord who will repay it to the full Let us then make the Lord our debtor c. It is but as seed sowen the harvest whereof we shall plentifully reap hereafter The husbandman casteth his seed willingly into the ground because he knows though it seem to be cast away yet it is not so but will spring up and bring him much fruit at the time of harvest c. So here c. Eccles 11. 1. We are bid to cast our bread upon the waters c. that is to give liberal Alms to the poor as it iâ— expounded ver 2. in hope of finding it again though long after Let us then be moved and stirred up here to this bounty to the poor especially to the Religious poor in assured hope of that rich heavenly reward which the Lord hath promised to us for the same This is the way to have treasure in heaven even durable and everlasting treasure Therefore let it be our care according to the counsell of our blessed Saviour Matth. 6. 19. Not to lay up treasures upon earth where moth and rust doth corrupt c. but to lay up treasures in heaven c. This is done by liberality to the poor and especially to the Saints of God Luke 12. 33. Sell that ye have and give Alms Provide your selves bags which wax not old a treasure in the Heavens that faileth not c. Now as this concerneth all sorts of Christians who are any way able to relieve and help the poor so especially the richer sort to whom God hath given the greatest plenty of worldly wealth they of all other are to be stirred up and encouraged to this bounty towards the poor in hope of that heavenly reward promised of God 1 Tim. 6. 17. c. Charge them that are rich in this World c. that they do good being rich in good works ready to distribute c. Laying up in store for themselves a good foundation against time to come that they may lay hold on eternal life Observ 4 Observ 4. Lastly In that eternal life is here called a treasure learn the excellency of that estate of glory and happiness prepared for the Saints after this life compared in Scripture to most excellent things to a Crown and Kingdome to life to a treasure and great riches Ephes 1. 18. Riches of glory of his inheritance in the Saints But of this see before chap. 9. ver 43 c. Mark 10. 21. Come and follow me c. Aug. 21. 1628. NOw followeth the second duty enjoyned by our Saviour to this young Ruler viz. to come and follow him The meaning was in part shewed before but for the more full clearing of it we must know that this phrase or manner of speech To follow Christ is diversly used in the New Testament 1. Sometime in proper sense it signifieth to go after Christ with the feeâ— of the body as Matth. 14. 13. the People followed him on foot c. 2. Sometime it signifieth to imitate the example of Christ in life and practice conforming our selves thereunto 1 Cor. 11. 1. Be followers of me as I am of Christ So before chap. 8. 34. Whosoever will come after me let him deny himself take up his Cross and follow me 3. It signifies to become Christ's Disciple and servant in outward profession taking him for his Lord and Master and to shew this by his manner of life and carriage for time to come So here Come and follow me That is resign or betake thy self to be my true Disciple and servant in outward profession of my name and Doctrine and shew it by thy manner of life for time to come following me as my
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
our Saviour here shew his zeal for Gods glory by using his power in reforming these sins and abuses practised in the Temple Observ 3 Observ 3. In that our Saviour shewed his zeal by dealing so thoroughly and unpartially here in reforming abuses in the Temple sparing none but casting out all the buyers and sellers as is said Matth. 21. 12. and not suffering so much as a common vessel to be carried through the Temple hence gather That such as are in authority in the Church ought not only to be careful to reform abuses and to purge them out of the Church but they are also to deal thoroughly and unpartially in this work of reformation not onely purging out some abuses and disorders but all not sparing any no not the least By this they are to shew their zeal for God's glory Thus ought Magistrates to shew their zeal in reforming all sorts of abuses and corruptions in the Church As the Religious Kings of Judah Hezekiah Josiah c. who did not only reform some things amisse in their times but all the grosse and known abuses then raigning in the Church They did not only pull down all Idolatry but took away all means and occasions of it as Idolatrous Altars Images Groves High Places c. And that throughout their whole Land and Kingdom 2 King 23. 24. Josiah did put away all abominations that were espyed in the Land of Judah and in Hierusalem c. Therefore in the following Verse it is said He turned to the Lord with all his heart c. Thus also Ministers of the Word ought to shew their zeal in opposing all abuses in the Church and seeking to reform them They are not to spare or wink at any but to tax and reprove all even the smallest both in their publick Ministery and in private also when there is cause and occasion is offered Thus also should Masters of Families be careful not only to reâ—orm some abuses in their Families but all not tolerating or winking at the least c. Use Use For reproof of such as being in authority in the Church and so being called to reform abuses and corruptions reigning therein do it to halves and partially opposing some abuses but tolerating and winking at others Thus do some Magistrates favouring and sparing some offenders and some abuses suffering them to go unpunished being thereunto moved by some sinister respect The fault of some of the Kings of Judah and Israel that they reformed some things amiss but not all So Jehu 2 King 10. 29. yea Asa a good King yet c. 1 King 15. 14. On the contrary see Jer. 48. 10. He is cursed that doth the work of the Lord negligently So also some Ministers are partial in opposing abuses and corruptions in the Church and in seeking to reform them They reprove some sins and abuses and set themselves against them by their Ministry but not against all Some they wink at and bear with This shews want of true zeal for Gods glory c. Observ 5 Observ 5. Lastly In that our Saviour here was so strict and rigorous that he would not suffer the smallest profanation of the Temple being the place consecrated to Gods solemn worship he would not suffer so much as a common Vessel to be carried through it Hence gather that by the same reason the smallest abuse or profanation of the Sabbath day being the day and time hallowed to God is not to be tolerated in the Church but to be opposed and hindered by all means especially by such as are in Authority as Magistrates Ministers c. Vse Use Against such as think some breaches of the Sabbath may be tolerated well enough as worldly talk or conference doing of some worldly business left undone the day before buying and selling of small matters using some sports c. Some think these are small matters and that we need not be so strict or precise as to oppose or hinder them from being done On the contrary no profanation of the Sabbath is to be accounted small And if our Saviour were so strict in hindering the least profanation of the place of Gods worship then we cannot be too strict in opposing the least profanation of the day and time of Gods Worship Mark 11. 17. And he taught saying unto them Is it not written My House shall be called of all Nations the Jan. 17. 1629. House of Prayer but ye have made it a den of Thieves HItherto of the actions performed by our Saviour in purging the Temple at Hierusalem from abuses 1. His driving out the buyers and sellers 2. Overthrowing the Tables of the Money-changers and seats of such as sold Doves 3. His not suffering so much as a common Vessel to be carried thorow the Temple Now followeth his words and Doctrine joyned with his former actions In which words he renders a reason of his former extraordinary fact in casting out those buyers and sellers c. which reason is taken from the great sin of those buyers sellers and Money-changers in that they abused the Temple to a contrary end unto that for which it was ordained For whereas it was ordained to be a house of Prayer they had turned it into a den of Thieves Observ Observ Such as have a Calling to reform abuses in the Church ought to have good ground and reason for that they do herein and to shew it if need be c. In the words consider two things 1. A declaration or shewing of the true end and use for which the Temple was ordained of God viz. to be a house of Prayer which our Saviour proveth by Scripture out of Esay 56. 7. 2. A sharp reproof of those profaners of the Temple for their gross abusing of that holy place whereby they turned that which was appointed for a house of Prayer into a den of Thieves which reproof is also grounded on Jer. 7. 11. Of the first He taught That is shewed the ground and cause of his former sharp and severe proceeding against these profaners of the Temple in driving them out thence c. Is it not written The place of Scripture where this is written which our Saviour here alledgeth is Esay 56. 7. Of which I will speak afterward Observ Observ In that our Saviour alledgeth Scripture here as the ground of his proceeding in purging the Temple from those profane abuses before mentioned Hence we learn what should be the ground and rule of all proceedings of such as are in Authority in reforming abuses and corruptions in the Church viz. the Scriptures or written Word of God Upon this ground and by this rule our Saviour here proceeded So at other times as chap. 10. 6. c. when he would reform the corrupt Doctrine of the Pharisees and the unlawfull practice used among the Jews in putting away Wives for small or sleight causes he alledgeth against them the written Word of God concerning the first institution of Marriage This then is the ground and
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
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
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work