thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
Now the Evangelist setteth down the Miracle it self and the consequents that followed after it unto Verse 21. The Miracle it self is briefly implyed in the beginning of the 13. Verse in these words The unclean spirits went out Whereby is implyed that they were cast out of the party possessed by the power of Christ Observ Observ Here then we have an evidence and proof of the Godhead and Divine power of Christ being able even with the words of his mouth to drive and force so many Devils even a Legion out of one man But of this we have heard before often in handling other Miracles of Christ I proceed therefore to the consequents and effects of this Miracle which are of 4. sorts 1. In the Devils their entring into the swine and violent carrying the whole Herd being in number about 2000 from a high bank into the Sea and their choking them Verse 13. 2. In the Swine-herds Their fleeing and making report of the matter both in the City and Country Verse 14. 3. In the People of the Country 1. Their coming forth to see what was done Verse 14. as also their coming to Jesus and seeing of the party possessed sitting clothed and in his right mind after Christ had cast the devils out of him Ver. 15. 2. Their being affected with fear 3. The report of those that saw the Miracle to the other which saw it not Verse 16. 4. Their request to Christ That he would depart from their Coasts Vers 17. 4. The last sort of Consequents or Effects was in the man that had been possessed Verse 18 c. to the 21. The Herd ran headlong into the Sea There is some question among learned Interpreters what Sea or Water is meant here Most likely it is that the Evangelist meaneth no other but the great Lake of Gennesareth or Sea of Galilee whereof we have before heard often for this Lake or Pool joyned unto this Country of the Gadarens and we heard Verse 21. that our Saviour came over this Lake or Sea to come into this Country So much of the words Observ 1 Observ 1. Here first we may observe That the evill Angels or Devils are reall Substances and that they are not only evil or wicked qualities or affections which are in men as envy malice pride covetousness c. as some have foolishly thought And this is likely to have been the errour of the Sadduces Act. 23. 8. They said there was neither Angel nor Spirit which shews that they denyed the nature of the Angels both good and bad holding them to be no spiritual substances therefore it is likely they thought them to be onely good and bad qualities or affections in the minds and hearts of men But if the evill Angells were onely evill Affections as Malice Envy c. how could they be said here to have entred into the Swine Can such Affections enter into brute Beasts or can they be said properly to be in them or to carry them headlong into the Sea Observ 2 Observ 2. In that the Devils entred into the Swine being unclean creatures as they were accounted under the Law and as they still shew themselves to be in some respects in that they delight so much in wallowing in the mire Hence gather what kind of persons they are whom the Devill entreth into and in whom he delighteth to dwell and abide namely such as are like unto filthy Swine defiling their Souls and bodies with filth of sin and wallowing in the myre of it 2 Pet. 2. 22. Such are fit for the Devil to enter into and in such he loveth and desireth most to be and to harbour himself And the truth is that he is already entred into all such though not by bodily possession yet by his wicked suggestions and temptations he is entred and lodgeth in their Hearts as he did in Judas and others Vse Use Take heed of making our selves like Swine by delighting and wallowing in the mire and filth of any sin whatsoever Any one sin being delighted and lived in without Repentance will turn us into Swine and make us fit for the Devill to enter into and to remain and abide in us Especially this is true of some sins which are in their own nature more unclean and filthy then others as Gluttony Drunkenness sins of the flesh c. Observ 3 Observ 3. In that the Devills being cast out of the body of this man did presently enter into the Gadarens Swine and carryed them violently into the Sea there choaking and drowning them hence we learn That the Devil is not onely an enemy to the persons of men and to their Souls and bodies but also to their goods and worldly substance as their houses corn cattell c. seeking the destruction and spoyling of these by all means if God give him leave Thus he drowned the Gadarens Swine And so he spoyled and robbed Job of his substance for he sent the Sabaeans to take away his Oxen and Asses which were Plowing and to slay his servants He also used means to bring down fire from Heaven upon the sheep and Servants to consume them He also sent the Caldaeans at another time to drive away the Camells and to slay the Servants And lastly he raised that Wind which blew down the house and killed Job's Children Job 1. Reason Reas The Devill seeks to destroy and spoil mens worldly goods and substance that by this means he may urge and cause them to murmur or grow impatient and discontented against Gods Providence who suffereth the Devill to have such power This the Devill aimed at in seeking to spoil Job in his goods he thought by this means to drive him to sin against God by impatiency yea he hoped to make him by this meaâ—s to curse God to his face Job 1. 11. And so in this place the Devills sought to drown the Gadarens Swine that he might cause them to murmur and be discontented at our Saviour Christ and to use means to have him depart out of their Coasts Vse 1 Use 1. See what cause for us not onely to commend our selves daily to Gods Protection but also to crave his blessing upon the goods and substance which we possess that it may not be given up into the Devil's hand and power to be spoiled and made havock of as he desireth Vse 2 Use 2. Be thankfull also unto God for restraining Satans power and not suffering him to spoil us as he desireth in our goods and Substance in our Houses Corn Cattell especially in our Children and Servants which are the principall part of our Substance If the Devill had his will he would throw our houses down upon uâ— or set them on fire over our heads or burn up our Corn and Grass as it groweth or drown our Cattell as he did the Gadarens Swine or use means to murder our Children or Servants Let us think well of this and magnify the Lord's infinite goodness and mercy not giving him leave so
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
1. Verse 23. The second thing by which he is described is the place of his abode He had his dwelling among the Tombs Or among the graves Luke 8. 27. He abode not in house The meaning is that the Devil possessing him did force him to live among the Tombs and not in any house Quest Quest Why did he thus force him to abide and dwell among the Tombs or graves Answ Answ 1. It is likely as some think that he did this to the end that he might continually torment and affright the party possessed with the fear and horrour of death whereof the Tombs would put him in mind day and night 2. Some think that he might nourish superstitious Opinions touching the Souls of the dead 3. Because places of buriall where they made Tombs and Graves in those times were desolate and forlorn places not inhabited nor frequented by men For the Jews buried not their dead in their Cities but without the City in the wide fields and especially in desolate and waste places as upon Mountains c. And this they did lest they should be defiled with touching or coming near to dead Corpses 2 King 23. 16. Josiah found graves in the Mount Now the Devil doth delight in such forlorn and desolate places as may appear Luke 8. 29. where it is said of this party possessed that he was carried of the Devill into the Wilderness And Matth. 12. 43. The unclean spirit being gone out of a man is said to walk through dry places seeking rest c. that is through desert Wildernesses or Mountains Quest Quest Why doth the Devill haunt such solitary places Answ Answ 1. Because such places are of themselves apt to breed horrour of mind and fears in men and the Devil doth delight in terrifying and affrighting men as much as may be 2. Such solitary places are fit for the Devils temptations in that they do not afford those helps and means of resisting him which may be had in company This was one reason why he took occasion to tempt our Saviour Christ in a desolate Wilderness Matth. 4. And Gen. 3. 1. it seems most probable that he tempted Eve being alone and apart from her husband Observ Observ Seeing the Devil so much delighteth to haunt solitary places as Mountains Wildernesses c. as being fit for his temptations it should teach us this Christian wisdome not to give our selves too much to solitariness nor to frequent desolate and forlorn places further then we have a calling to do it lest by this means we give that advantage to Satan to tempt us which he so much seeketh Eccles 4. 10. Woe to him that is alone when he falleth for he hath not another to help him up Quest Quest Is it not fit for us sometimes to be solitary Answ Answ Yes in some cases when we have a calling to be alone being to perform such duties of our general or particular callings as cannot be conveniently performed in company as when we are to give our selves to private prayer or meditation as Isaac Gen. 24. 63. and our Saviour Christ Luke 5. 16. But we are not ordinarily and needlesly to sequester our selves from humane society nor to give our selves too much and without just cause to solitariness lest we give advantage to Satan to set upon us by his temptations when we are helpless and least able to resist him He hath great advantage to tempt us being alone especially to some sins c. Let us therefore rather frequent humane society as occasion is offered and especially love and delight in the society and communion of the Saints by means whereof we may be more and more strengthened and armed against Satans temptations Use This confuteth the practice of Popish Eremites who sequester themselves from humane society to live alone and so lay themselves open the more to Satans temptation c. So much of the second thing by which the party possessed is described namely the place of his abode which was among the Tombs Now followeth the third thing by which he is described His wonderful strength Vers 3. 4. No man could bind him c. The reason of their often binding of him with chains and fetters was to tame and keep him from doing hurt to himself and others Matth. 8. 28. But such was his strength that he brake all bonds and fetters and would not suffer himself to be tamed and kept in order Now this wonderfull power and strength is not to be ascribed to the man that was possessed but to the Legion of Devils which were entred into him which did thus manifest their great strength in him Observ Observ Here then we are to observe the great and wonderfull power and strength which the Devils have and are able to shew forth by Gods permission Of this see before Chap. 3. Vers 27. The fourth and last thing by which the party possessed is described is his frantick and outragious behaviour Verse 5. He cryed out alwayes night and day in the Mountains c. This crying out continually and cutting of himself with stones which is mentioned here doth shew plainly that he was not only bodily possessed with Devils but also that he was stricken in mind with madness and frenzy Luke 8. 27. it is said He ware no clothes which is another evidence that he behaved himself in all respects like a mad-man And therefore Verse 15. of this Chapter it is noted that after he was dispossessed and cured the people saw him sit both clothed and in his right mind c. to shew that before he was out of his right mind and beside himself Observ 1 Observ 1. Here then we see first that the Devill by Gods permission may have power not onely to enter into mens bodies to possess them and to afflict and torture them but also to distemper their minds yea to drive them into frenzie and madness Thus he did unto those Lunatique persons mentioned elsewhere by the Evangelists whom our Saviour Christ cured as Matth. 17. 15. and Matth. 4. 24. See also the example of Saul 1 Sam. 16. 14. Quest Quest How can the Devill distemper the mind and cause frenzy or madness Answ By troubling and distempering the naturall humours of the body and by infecting or poysoning the blood and so causing such diseases as do distemper the brain and breed frenzie and madness Use Use See the great goodness and mercy of God toward us restraining this power of the Devill and not suffering him to exercise and shew it upon us as he might and would do if the Lord should give him leave It is Gods mercy to us that he suffers not the Devill to strike our bodies with such fearful diseases which might distemper our minds and take the right use of our wits from us yea which might bring us to frenzy and madness This would the Devill do and he hath power to do it if the Lord did not in mercy restrain him Let us strive to be
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
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
suffering them to shift for themselves And for this some have many pretences as that they have charge of their own or that their Parents are too burthensome lesse might serve them c. Such Children the light of Nature condemns as thankless The Heathen shall rise in Judgment against them who practised this duty better yea the brute Creatures condemn them as unnatural Children Others if they help and relieve their Parents yet it is grudgingly and unwillingly and so as to upbraid them with their kindness which is a grief of heart to the Parents in stead of comforting them Vse 2 Use 2. How great is the sin of such Children who are means to shorten the lives of their Parents by churlish usage yea some with the Death of their Parents that they may enjoy their Goods like to Esau who thought with himself thus The dayes of mourning for my Father will come shortly c. Such Children are Monsters in Nature and utterly unworthy to live upon Earth c. Liberi occidunt parentes non gladio sed maerore animi Luther Observ 1 And anon they tell him of her Observ 1. In that Peter and the other Disciples were carefull to acquaint our Saviour with the weak case of this Woman and withall did intreat him for her as St. Luke saith Hence we may learn That it is our duty to take care of others in time of their bodily sickness or weakness and to use such goods means as are in our power for their help and comfort and for their recovery if God see it good Especially we are to do this for such as are near or dear to us in special manner as our Kindred Friends c. and for such as are of our Charge and under our Government as those of our Family Prov. 17. 17. Quest Quest What helps are we to afford to others in their sicknesse Answ 1 Answ 1. The Spirituall help of our prayers This is the best help and that which we must chiefly lend them Jam. 5. 16. Pray one for another in time of Sickness that ye may be healed David did this for his very Enemies Psal 35. 13. 2. We are to afford unto them also outward helps and comforts for their Bodies so far as we are able providing for them necessary Physick and Dyet if they be of our Charge or if they be not of our Charge yet being ready to afford them our help in 〈…〉 Bodies any way that we can Joh. 11. 3. Mary was carefull to send unto Christ for her Brother Lazarus being 〈◊〉 Matth 8. 5. The Centurion besought Christ for his sick Servant Mark 2. 3 c. The Friends of him that was sick or 〈…〉 were carefull to bring and present him to Christ to be cured So also Ver. 32. of this Chap. They brought unto him all that were diseased c. Reas 1 Reas 1. We all profess to be fellow Members of Christ Therefore we must have compassion on others in their outward afflictions and among the rest in sickness See 1 Cor. 12. 25 26. The members should have care one for another c. Hebr. 13. 3. Remember them which suffer adversity as being your selves also in the Body So Paul 2 Cor. 11. 29. Reas 2 Reas 2. It is a Duty of Christian love and mercy to take care of our Christian Brethren and Sisters in their Bodily Sicknesse Reas 3 Reas 3. We desire others should have care of us in Sicknesse Use To reprove those that neglect this care of the Sick Some there are who if themselves be in health regard not much what becomes of others or how it is with them but let them sink or swim Though they be of their Family or near to them they come not at them nor use any means for their health and recovery or for succouring and comforting of them they have more care of their Beast being sick As for praying for the Sick and with the sick many know not how to do it much less do they conscionably perform it They will use a few formall words of prayer for customs-sake but never go about to offer up their requests to God for the sick party in any effectuall or feeling manner Well such as are thus carefull of their Friends and Christian Brethren or Sisters and especially such as neglect those of their Families in Sickness do manifestly shew themselves to be voyd of true Christian love and mercy and they had great need to think of that threatning of the Prophet Amos against such as live at ease themselves but remember not the affliction of others Amos 6. 6. Anon Or straight way they tell him c. Observ 2. Duties of love and mercy toward the Sick are not to be long deferred but to be performed forthwith and speedily in due time It is likely that the Disciples told Christ of this Woman and intreated for her presently after they were come into the House before they went to meat So Joh. 11. it is likely that Mary the Sister of Lazarus made no delay to send to Christ for her Brother Vse Vse This reprooveth such as put off Duties of love and mercy to the Sick too long finding many excuses and suffering every trifling occasion to hinder them from visiting and helping such as are in Sickness and from praying for them and with them Delay in such Cases is dangerous Gal. 6. While we have time let us do good c. God may take away our sick Friends we know not how suddenly and then we shall be deprived of all opportunity of doing good being dead and gone they will then be uncapable of the Fruits of our love and mercy if our Beast be in danger we delay not to help it c. It followeth Ver. 31. Periculosa est de aliena salute dilatio And he came and took her by the hand c. Luke saith further That he stood over her and rebuked the Feaver Luke 4. 39. Quest Quest Why did our Saviour use these outward Gestures at this time seeing at some other times he cured such as were diseased onely by speaking the word as the son of that Ruler or Noble Man John 5. 50. Answ 1 Answ 1. Some think he used these Gestures to shew his special affection and love to the party Diseased being the Mother-in-Law of Peter 2. The more plainly to set forth the truth and certainty of the Miracle and that it might be the more evident to the Beholders Therefore he used these Gestures as outward Signs and Evidences of the Cure not as means whereby to effect it for it was miraculously effected by the Divine Power of Christ without ordinary means And she Ministred c. That is helped them with things necessary in the House as Meat Drink c. Observ 1 Observ 1. In that our Saviour Christ at the motion and request of his Disciples is so ready to visite this sick Woman and withall doth take pity on her and cure her of her dangerous Feaver we may
mercy in a great number They are so hard-hearted that the miseries of others do not affect or move them to any pity or commiseration This was the sin of the Heathen that they were mercilesse Rom. 1. 30. And it is the sin of too many that professe to be Christians If themselves be in prosperity and ease they are not touched with any fellow-feeling with others in their troubles or miseries But the Word of God threateneth grievious Judgments against such Amos 6. 1 6. Wo to them that are at ease in Sion c. They drank Wine in Bowels c. but they are not grieved for the Affliction of Joseph And Jam. 2. 13. There shall be Judgment mercilesse to him that hath shewed no mercy c. Vse 2 Vse 2. Much more doth this condemn those that bear cruell minds and hearts towards others being ready to add affliction to their affliction rather then to have pitty on them or to be touched with grief for them Prov. 12. 10. The tender mercies of the Wicked are cruell It is too true of many in our times Use 3 Vse 3. Labour for a compassionate heart towards such as are in misery or distresse of Body or Mind Put on these Bowels of mercies Let the same mind and heart be in us that was in our Saviour Christ He was of a tender compassionate disposition towards such as were in misery So must we strive to be Motives hereunto 1. Our Heavenly Father is mercifull Luke 6. 36. we must labour to resemble him herein whose Children we professe to be 2. Mercy is very pleasing and acceptable unto God he loveth and delighteth in such tender hearts c. Micah 6. 8. He hath shewed thee O man what is good and what he requireth of thee even to love mercy c. Hos 6. 6. I desired Mercy and not Sacrifice c. As on the contrary all cruelty is odious to God 3. Blessednesse is promised to the mercifull Matth. 5. 7. 4. Lastly God hath so appointed that in this Life we should be compassed with manifold miseries and that so one man should stand in need of the compassion and mercy of another Observ 3 Observ 3. Our Saviour Christ was not onely moved in heart with compassion toward this Leper but he shewed it outwardly in touching and curing him Hence we may learn that it is not enough to be inwardly moved with pity towards those that are in misery but we must shew forth our compassion and mercy by the fruits of it Jam. 3. 17. The Wisdom that is from above is not onely full of Mercy but also of the good fruits of Mercy Where there is Mercy in the heart there it must and will shew it self outwardly in the works of Mercy viz. in helping comforting and relieving others in their necessities and miseries of Soul and Body as occasion is offered It is not enough to be merciful in heart or to profess that we are so but we must shew our mercy to others bodyes and souls To their bodyes by visiting and comforting them in sickness by giving and lending freely to them in their want by clothing the naked feeding the hungry c. Therefore Matth. 25. it is said that the Elect shall be commended of Christ and rewarded with heavenly Glory for performing these works of mercy to Christ in his Members Thus Job cap. 29. 15. was an Eye to the Blind a Foot to the Lame c. See Psal 37. 21. So also to the souls of others we must shew our compassion by the fruits of it as by instructing the ignorant admonishing those that are out of order ministring spiritual comfort to those that are distressed in Conscience c. See Jud. 22 23. ver Use 1 Vse 1. This reproveth those that say they pitty others whom they know to be in misery and yet they let them alone in it not shewing any fruits of their compassion nor performing any work of mercy to their souls or bodyes they help them not c. This is verbal mercy which profiteth not See Jam. 2. 16. There is no true Compassion in the heart where there is no Conscience made of doing works of mercy to others It is barren mercy nay it is no mercy to say thou pitiest such an one in his trouble or distress and yet to do him no good nor use any means to help or succour him in his misery Say not thou pitiest thy Brother that is in want or poverty if thou relieve not his want by giving and lending freely to him Say not thou pitiest such a one that is in sickness of body if thou do not visit and comfort him as occasion is offered c. Vse 2 Use 2. Let us not onely labour to be moved in heart with compassion and pitty toward others but let them feel the fruits and effects of our mercy God's Mercy to us is fruitful in doing good to us infinite wayes c. so must ours betoward our Brethren Hebr. 13. 16. To do good and to distribute forget not c. Gal. 6. 10. Observ 4 Observ 4. In that our Saviour by his bare word spoken did cleanse this Leper and cure his Disease which of it self was incurable hereby he shewed his Divine power and proved himself to be God as well as Man as he did by all his other Miracles as we have heard before Joh. 20. ult These Miracles are written that ye might believe that Jesus is the Christ the Son of God c. So Joh. 2. 11. Object Object Some have wrought Miracles that were but meer men as the Prophets Moses Eliah c. And the Apostles as Paul and Peter c. Answ Answ They wrought them not by their own power but by the power of God extraordinarily given them for a time So we may see Act. 3. 12 16. Act. 9. 34. But our Saviour Christ wrought Miracles by his own Power and in his own Name Vse 1 Use 1. To confute all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks and Jews Vse 2 Use 2. Hence gather also that this Jesus is the Christ that is the true Messiah or Saviour of the World who was foretold by the Prophets and manifested in the Flesh in due time The Reason is because he is both God and Man in one Person That he is true Man is plain because he lived on Earth as a man like other men in all things Sin excepted And that he is very God appeareth manifestly by this and all the other Miracles wrought by him which none could work 〈◊〉 such a one as was God Therefore Joh. 10. 25. He saith that the works which he did in his Father's Name did bear witnes◠of him that he was the Christ and Matth. 11. 4. When John Baptist sent to Him to know whether He were the Messiah He bade the Messengers tell John of his Miracles which they saw and heard because those Miracles did sufficiently prove
nigh unto Him for the prease they uncovered the Roof where He was and when they had broken it up they let down the Bed wherein the sick of the Palsylay THese Verses and the rest that follow unto the 13th Ver. do contain the 2d general part of this Chapter In which is recorded the History of our Saviour Christ's miraculous curing of one that was sick of a Palsy at Capernaum In this History consider three things 1. The Antecedents or Preparatives which went before this Miracle unto the 10. ver 2. The Miracle it self ver 10 11 12. 3. The Consequents that followed upon it in the end of the 12. Verse The Preparatives are certain Actions performed partly by the friends of the sick and partly by our Saviour Christ The Actions performed by the sick party's Friends are chiefly two 1. Bringing him to the place or house where Christ now was by four men ver 3. 2. The presenting of him before Christ in the House amplyfied 1. By the difficulty which hindred The Prease 2. By the means which they diligently used for removall of that difficulty in that they brake open the top of the House and so let down the couch whereon the sick lay presenting him to Christ ver 4. The Action of Christ which he used as a Preparative to this Miracle was The spiritual curing of this sick party by forgiving his sins ver 5. One sick of the Palsy This is a Disease which as Physitians write of it doth cause a loosning and benumming of the sinews and muscles of the body which are the Instruments of feeling and moving and so depriveth either the whole body or some part of it of sense and motion This Disease is most dangerous and hard to cure especially when it possesseth the whole body or the greatest part of it It seemeth that this Palsy here spoken of was of this sort because it is said he was born by four other persons which shews that he was utterly unable either to go of himself or to be led by others and therefore was fain to be carried by them in his Bed or Couch They uncovered the Roof c. This they might the better do because in those Countryes they used to have their Houses built flat on the tops so as they could conveniently stand or walk on them See 2 Sam. 11. 2. and Act. 10. 9. They let down the Bed or Couch It was such a Bed in which the sick person night be carried up and down conveniently Now they did thus present the sick party lying in his Bed before Christ thereby to move him the rather to take pity on him and to cure him of this dangerous Disease Observ 1. These friends of the sick party shewed their love and mercy to him in bringing and presenting him to Christ to be cured Hence learn we That it is our Duty to shew Christian love and mercy to the afflicted and particularly to such as are visited with bodily sickness Prov. 17. 17. A Brother is born for Adversity and among other Adversities for the time of bodily sickness Quest. Quest How must we shew our Love and Mercy to those that are in Bodily Sickness Answ Answ By doing Duties of Love and Mercy to them as these principally 1. Visiting and comming to them Matth. 25. 36. 2. Affording them the best help comfort and succour that we can both for their bodies by providing for them necessary Dyet and Physick if they be of our charge and for their Souls by giving them Christian comfort Instruction Exhortation c. 3. Above all Praying for them and with them in their Sickness Jam. 5. 16. David did this for his Enemies Psal 35. 13. Reas 1 Reason 1. We profess to be fellow-Members of the same Mysticall body of Christ therefore we must have a fellow-feeling of others Miseries and be ready to shew it by the fruits of our mercy 2 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reason 2. We would have others to shew Love and Mercy unto us in our bodily sicknesses pains and griefs therefore do as we would be done unto As we would find mercy from others so shew mercy and love to others See this handled before chap. 1. v. 30. Reas 3 Reason 3. Christ accompts it as done to himself Matth. 25. and will so reward it at the last day Use 1 Use 1. To condemn the great want of Christian love and mercy in those that take no care of their Brethren in time of Bodily sickness If themselves be in health they scarse think of such as are in sickness though they be near to them they will scarse come at them much less afford them their help and comfort or their Prayers c. Vse 2 Use 2. Let us make Conscience of all Duties of Love and Mercy to the sick as opportunity and means is offered Hebr. 13. 3. Remember them that are in Adversity as being your selves in the body Remember to visiâ— and go unto them to comfort them to provide necessaries for the procuring of their bodily health to send to the Physitian for them c. But above all remember to pray for them As the friends of this sick party did with their arms bring and present him to Christ so let us by our prayers present our sick brethren unto Christ lay open and commend their weak and afflicted Estate unto God in our prayers Observ 2 Observ 2. These friends of him that was sick of the Palsy bearing love to him were content to take great pains to bring present him to Christ for when they were hindred by the press from comming to Christ they brake open the top of the house to let down the sick person before Christs presence c. Hence we may gather that where true love is there will be pains and diligence used in doing Duties of Love to others Therefore the Apostle commendeth the Thessalonians for their labour of Love 1 Thess 1. 3. and Hebr. 6. 10. God is not Unrighteous to forget your work and labour of Love c. 1 Cor. 7. 13. Love endureth all things it is content to endure any labour or pains for the good of those whom we love How painfull and diligent was that Woman in shewing her love to Christ in washing his feet with tears and wiping them with the hairs of her Head Luk. 7. 38. So the Jaylor Act. 16. 33. in washing the stripes of Paul and Silas Use Use See then that there is no true love or mercy in such as make shew of it in word or profession onely but will be at no pains in doing duties of Love and mercy to their Brethren This is no true love for that is laborious and diligent 1 Joh. 3. 18. Let us not Love inword and tongue but in Deed and truth Gal. 5. 13. By Love serve one another Observ 3 Obser 3. Though they saw it to be a difficult matter to present the sick
and this hand is Faith Quest Quest How then come the sins of Elect Infants to be forgiven who dy in their Infancy if none can have pardon of sins but such as have Faith Answ Answ Such Elect Infants though they cannot have actual Faith because they want Understanding and Knowledge by reason of their young Age yet they have a certain Seed or Beginning of Faith wrought in them by the Holy Ghost which would in time come to be actual Faith and this is sufficient unto such for the obtaining of pardon of sins But actual Faith of which I now speak is necessary for them that are of ripe Age. Use 1 Use 1. See by this Doctrine the miserable Estate of all Unbelievers and wicked men who are destitute of Faith they have no part in this excellent benefit of Remission of sins but remain still in the guilt of all their sins and under the wrath of God Joh. 3. ult Woful is the state of such though they have never so many outward Priviledges in this life as Honour Wealth Preferment Favour with men c. yet if they remain in Unbelief all their sins remain upon them and so they are for the present in a damnable condition Yea further though some be civilly honest and just dealers with men yea though they be such as profess Religion and come to Church and outwardly conform to the Word and Sacraments yet this is enough to condemn if they want Faith because without this they are still in the guilt of their sins God will never say to their Souls that their sins be forgiven till he see their Faith Use 2 Vse 2. How should we labour to get some measure of this pretious Faith as the Apostle Peter calls it by which we may apply Christ and Forgiveness of sins by Him unto our selves Else in vain doth God reach out and offer to us this Benefit in the Word and Sacraments if we have not this hand of Faith to lay hold on it Therefore use the means to get this Faith and to have it confirmed in us daily The principal means to bring us to believe is The Word preached Rom. 10. Attend on this conscionably and joyn earnest Prayer withal that God may be pleased to make his Ordinance powerful to work Faith in thee c. Object Object But my sins have been so great that it is hard for me to believe the pardon of them I fear that I shall not attain to it though I use the means Answ Answ Let not this discourage thee though thy sins be never so great yet if thou be truly humbled and broken in heart for them and doest unfainedly turn to God from them He is ready to pardon them Labour first to believe that they are pardonable this thou mayest easily do because there is no sin but God's mercy is sufficient to forgive it then proceed further earnestly to desire and pray unto God to let thee feel his mercy in the pardon of thy sins This if thou do unfainedly and constantly the Lord will ere it be long give thee a comfortable assurance by Faith of the pardon of them Observ 2 Observ 2. It is not said that our Saviour saw their good works of Love and Mercy which they shewed in bringing the Palsy-man unto him nor yet that he saw his patient bearing of his Sickness But it is said only He saw their Faith because this made all other Graces and good Works in them acceptable Hence gather that it is Faith which commendeth all our good Works unto God and makes them pleasing in hiâ— sight and that no good Work which we perform is pleasing to God further than it proceeds from Faith Hebr. 11. 6. Without Faith it is impossible to please God Rom. 14. ult Whatsoever is not of Faith is Sin Heb. 11. It was Abel's Faith which commended his Sacrifice unto God Reas Reas God must first be well pleased with the Person before He can accept any Work of the Person now the Person is not accepted but onely in Christ and there is no being in Christ but by Faith Use 1 Vse 1. See then that such works as are good in themselves as Prayer Fasting works of Mercy c. yet if performed by Unbelievers and wicked men are not accepted with God but abominable in his sight They that are in the Flesh cannot please God Rom. 8. 8. Let all wicked ones think of this what an Estate they live in Do what they can they cannot please God but all they do is odious in his sight Like Cain's Sacrifice Use 2 Vse 2. Not enough to do works materially good and warrantable by the Word in themselves but see that they come from Faith that is from a perswasion and assurance that our Persons and Works are accepted in Christ c. Observ 3 Observ 3. Further observe here that our Saviour Christ doth see and take special notice of those inward Graces that are in the hearts of the faithful He saw their Faith yea He so took notice of it as to approve it and reward it So it is said Revel 2. 19. to the Church of Thyatira I know thy works Charity Faith and Patience c. Use 1 Vse 1. This again proves our Saviour Christ to be God in that he knows the heart directly and what graces are in it c. 1 King 8. 39. Use 2 Vse 2. It is matter of great comfort to the faithful to consider That all the graces and good things that are in them are so well known to Christ He takes special notice of their Faith Humility Patience Meekness c. He takes notice of their inward sighs for Sin and of all the desires and prayers of their hearts they are not hid from Him and as he sees and knows them so he approves them and delights in them and will in due time most richly reward them yea though there be in thee but a small and weak measure of Grace yet if it be sound and sincere Christ Jesus who sees thy heart will graciously accept it So much of the cause moving our Saviour to pronounce Forgiveness of sins to the sick of the Palsy viz. The seeing of their Faith Now to add a word or two touching the loving manner of his Speech to him in calling him Son Observ Our Saviour Christ doth shew himself a most loving and merciful Saviour towards penitent and humbled Sinners being ready to raise up and comfort such as are cast down in themselves with the sense of their own sins Thus he dealt with this Palsy-man though a sinful man yet he calls him Son c. Therefore Mat. 11. 28. He calls unto him such as travel and are heavy laden promising to refresh them c. And Isa 42. 3. A bruised Reed shall he not break and smoaking Flax shall he not quench Use 1. This should invite and draw the humbled Sinner unto Christ If thou feel thy sins and art truly humbled for them fear not to come unto
mighty works for a time and yet not to make any good use of them Wicked Men are sometimes moved much with fear and admiration of the great works of God and yet for all that do not apply them to themselves so as to profit by them or to be any thing the more reformed in their hearts or lives but they remain still as profane and wicked as before Thus it was with some of this People here especially with the Scribes and Pharisees though they saw Christ's Miracle and were amazed at the greatnesse of it yet they made no true use of it to themselves they were not bettered by it at all they were not moved by it to believe in Christ or to repent of their malicious thoughts against Him So Simon Magus Acts 8. 13. wondered at the Miracles done by Philip yet remained as wicked as before So Nebuchadnezzar Dan. 3. 24. So Luke 11. 14. the People wondered at the Miracle of casting out of the dumb Spirit and yet some of them said He casteth out Devils by Beelzebub c. But of this Point we heard before upon Chap. 1. Ver. 27. Use Use Rest not in this that we can be much moved and affected for a time with the sight or hearing of some great and extraordinary works of God but see that we go further in laying them to heart and applying them to our selves that by them we take occasion to become more and more reformed in heart and life c. Observ 3 Observ 3. And they glorified God See here one use to be made of the great and extraordinary works of God which we see or hear of even to take occasion by them to yield Praise and Glory to God This we must do not onely in heart being affected with true inward desire of glorifying God for all his Great works but also in word and tongue upon all good occasions breaking forth into the praising and glorfying of God's Name Thus did this People here when they saw this great work wrought by Christ So also Luke 18. ult All the People gave praise to God when they saw the blind Man cured So Luke 13. 13. So David in the Book of Psalms often breaks forth into the praising and glorifying of God upon the consideration of his wonderfull works So Psal 8. and Psal 145. This glorifying of God for his works is a part of that spirituall Service and Worship which he requires of us and therefore we must perform it Use Vse This reproveth those that can see and hear of the great and wonderfull works of God and yet not be moved in heart or tongue to yield any Praise and Glory unto God Some in stead of glorifying God for his great works do ascribe them unto chance and fortune or to Satan which argues great ignorance and profanesse in such Let us remember and make conscience to give God the glory of all his great works either of Justice or Mercy or Power or Providence whensoever we hear or take notice of them Mark 2. 13 14. And He went forth again by the Sea side and all the multitude resorted unto Him and He May 23. 1619. taught them And as He passed by He saw Levi the son of Alpheus sitting at the receipt of Custom and said unto him Follow me And he arose and followed Him IN these two Verses and the rest that follow to the 18 is laid down the third principall History recorded by the Evangelist in this Chapter namely The calling of Levi the Publican to be a Disciple and Follower of Christ In which History there are three things laid down 1. A speciall Antecedent or Preparative which went before the calling of Levi namely Our Saviour Christ's preaching by the Sea-side Ver. 13. 2. The Calling it self Ver. 14. 3. Certain consequents of it Ver. 15 c. to the 18. In the 13 Ver. Consider again two things 1. The occasions of his Preaching As 1. His going forth again by the Sea-side 2. The resorting of all the multitude unto him 2. The preaching it Self He taught them By the Sea side This is most likely to be meant of the Sea of Galilee as it is called before Chap. 1. Ver. 16. otherwise called the Lake of Genesareth which was nothing else but a great Lake of Water in Galilee near unto the City of Capernaum from which City our Saviour Christ now came having newly preached and cured the sick of the Palsie there This Lake or Pool is called a Sea after the Hebrew Phrase for the Hebrews called great Waters by the name of Seas Now it is likely our Saviour made choice to go toward this Sea because it was a Place of much resort that he might there have occasion to do the more good by his preaching All the People resorted unto Him Both those that were before assembled at the House in Capernaum where he cured the Palsie and many other also which had heard of the fame of that Miracle Quest Quest Wherefore did so many resort to Christ Answ Answ Although it is likely the greatest part of them came out of a vain curiosity desirous to see strange Miracles more than for love of Christ's Doctrine yet no doubt but some of them came for a good end to hear Christ's teaching and to profit by it He taught them Seeing so great an assembly he took the occasion to preach to them What he taught is not expressed but no doubt it was the same for substance which he taught before in Galilee as we heard Chap. 1. Ver. 14. So much of the words for the clearing of them Observ Observ See here the great pains and diligence of our Saviour Christ used in execution of his Ministeriall Office and Calling So soon as he had done preaching and curing the sick of the Palsie in Capernaum he goeth out thence to the Sea-side to preach there Thus he was still imployed in preaching or working Miracles we never find Him idle but continually labouring to do good by his Doctrine and Miracles sometimes in the Synagogues sometimes in private Houses sometimes by the Sea-side as here Acts 10. 38. He went about doing Good Now in this He is a pattern for all Ministers of the Word to follow and His example serves to condemn the great negligence and idlenesse of too many that live in the Ministery But of this Point I had occasion to speak before Chap. 1. Ver. 39. The other Points of Instruction which might be gathered from this Verse have also bin observed before upon the second Verse of this Chaper It followeth Ver. 14. And as He passed by c. Here is briefly set down the Calling of Levi to be one of Christ's Disciples Consider in the words four things 1. The occasion of his Calling namely that our Saviour saw him sitting at the receipt of Custom 2. The person Called Described 1. By his name Levi. 2. By his Parentage or Birth the son of Alpheus 3. By his Calling or Office he was a
Calling c. Therefore also they are said to be Blessed Whom the Lord chooseth and causeth to come unto Him Psal 65. 4. Now then seeing effectuall Calling is so great and excellent a Blessing it follows that such as are made partakers of it are bound to shew great thankfulness unto Christ for it Quest Quest How must they shew their thankfulness Answ Answ Sundry wayes especially these four 1. By an humble and thankful acknowledgment of the free Grace and Mercy of Christ shewed on them in their Calling This acknowledgment must be made both in heart inwardly as also in Word and Tongue outwardly on every good occasion This we see practised by Paul 1 Tim. 1. 2. By preferring and seeking the Glory of Christ before all other things even before those things that are dearest unto them Paul was so thankfull to Christ for his Calling and Conversion that he preferred Christ's Glory before his own Life as may appear Phil. 1. 20. 3. By giving up themselves and their Souls and Bodies wholly to the Service and Obedience of Christ and of his Will 4. Lastly By the conscionable performance of all Duties of love to the person of Christ Thus did Levi here and thus did Zacheus Luke 19. Being called of Christ he shewed his thankfulness by entertaining Christ in his House So also did Mary Martha and Lazarus Joh. 12. 2. by making Christ a Supper in Bethany and Mary also further manifested her thankfulness by bestowing that costly Oyntment on the body of Christ Thus also we read Luke 7. of that sinfull Woman that she being effectually Called and having truly tasted of Christ's mercy in the pardon of her Sins did testifie her love and thankfulness to Christ by doing a Duty of love to his person namely in washing his feet with her tears and wiping them with the hairs of her head and therefore Ver. 47. our Saviour tells Simon That her many sins were forgiven for she loved much that is because she felt Christ's mercy in the forgiveness of her manifold sins therefore she was moved to shew much love and thanfulness unto his person And thus all that are effectually called must shew their thankfulness by doing Duties of love to Christ's person Object Object Christ is not now on Earth but is gone up into Heaven How then shall we do Duties of love to his Person Answ Answ Shew love to the Faithfull members of Christ who stand in any need of the Fruits of our Love this is to shew love to Christ himself See Matth. 25. Vse Vse Let all that profess to be effectually Called look to this that they shew their unfaigned thankfulness to Christ for his unspeakable Grace and Mercy shewed on them Acknowledge Christ's free Grace and Mercy shewed to thee in Calling thee out of thy sinfull estate and be carefull all the days of thy Life to testifie thy true thankfulness by seeking his Glory above all things and by thy conscionable obedience to his Will in all things as also by the Fruits of thy love shewed to him in his faithfull Members by relieving helping and doing good to them by all means If thou have truly tasted and felt Christ's mercy in thy effectuall Calling thou canst not but shew thy self thankfull for the same in this manner Observ 2 Observ 2. Further in that Levi took occasion also to invite many of his fellow Publicans and Sinners to the end they might be brought to believe in Christ we are taught that such as are effectually called and converted unto Christ will be carefull in using means to bring others unto Christ So Joh. 1. 40 c. Andrew being Called unto Christ brought his Brother Peter to him and Philip being Called brought Nathaniel to him Joh. 4. 29. The Woman of Samaria feeling the work of Faith begun in her self useth means to bring her Friends and Acquaintants unto Christ Luke 22. 32. Christ bids Peter when he is converted to strengthen his Brethren that is to use all good means to draw them to repentance and to strengthen them in the Faith of Christ Reas Reas True saving Grace where it is wrought cannot lye hid or be kept close within the party that is partaker of it but it will shew it self towards others in labouring to draw others to partake in it Joh. 7. 38. He that believeth in me saith Christ out of his belly shall flow Rivers of living Waters He cannot contain them within himself but they must needs flow out to others Use 1 Vse 1. This convinceth those not to be effectually Called who use no means to win others to Christ Yet how many such are there who think this to be the Duty of Ministers only to seek the conversion of others therefore themselves care not what becomes of the Souls of others that live in sin and ignorance they use no means to bring them out of this estate they make no conscience as occasion is offered to instruct the ignorant to admonish those that live disorderly to comfort the distressed c. But know this It is an evident signe thou art no true convert thy self if thou be altogether careless of the conversion of others I am perswaded saith Chrysostom Lib. 6. de Sacerdot that no man can ever be saved that takes no pains at all for the salvation of his Neighbour And what then shall become of those that instead of seeking the conversion and salvation of others do hinder others conversion either by their ill example or else by laying other stumbling blocks in their way to discourage them that are coming on in Grace as by scoffing at them or reproaching them any way A fearfull wo belongeth to such if they repent not in time Use 2 Vse 2. To stir us up to be carefull of bringing others unto Christ This is the way to approve our selves to be effectually Called and by this we shall shew our thankfulnesse unto God for our own conversion If thou have tasted of God's mercy in thy own conversion be a means to draw other Sinners to Christ by thy example As Levi invited his fellow Publicans to his House that they might be in company with Christ to hear Him and to be converted by Him so do thou invite and perswade Sinners to come where Ghrist is that is to repair to those Places where Christ doth manifest his presence especially to the publick Congregation where Christ is present in speciall manner in the Ministery of the Word and Sacraments Further in that these Publicans and Sinners were present at this Feast and our Saviour did not refuse to be in their company we might observe that it is not simply unlawfull in some Cases to come in company with the wicked But of this Point I shall have occasion to speak afterward upon the 17 Ver. It followerh For there were many and they followed Him These words as hath bin said shew the occasion of Levi's inviting so many Publicans and Sinners namely because there were many of
Now to come unto the Instructions to be gathered from the words Observ 1 Observ 1. First we learn here that there is pardon and forgiveness with God for all sorts and kinds of the sins of men except that against the Holy Ghost of what nature or degree soever whether Original or Actual of Omission or Commission of Ignorance or against Knowledg of Infirmity or of Presumption Small or Great c. All are Pardonable by the mercy of God Psal 103. 3. He Forgiveth all thy Iniquities c. and Psal 103. ult He shall redeem Israel from all his Sins So Col. 2. 13. and Exod. 34. 6. The Lord the Lord Strong Mercifull and Gracious Forgiving Iniquity and Transgression and Sin c. that is all kind of sins Reas 1 Reas 1. Gods mercy is infinite in extent and measure far above all the sins of men whatsoever and therefore sufficient to pardon them yea in it self it is sufficient to forgive the Sinne against the Holy Ghost if it could be Repented off Rom. 5. 20. Where Sin abounded there Grace did much more abound Reas 2 Reas 2. The merit of Christ's death and suffrings is of infinite value and efficacy sufficient to satisfy for all sorts and kinds of sins yea even for the sin against the Holy Ghost 1 Joh. 1. 7. The Bloud of Jesus Christ cleanseth us from all sin 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here one Caution is to be remembred That howsoever all sins are in themselves pardonable by the mercy of God and merit of Christ yet all sins of all men are not neither shall be actually Pardoned but onely the sins of so many as Believe in Christ and Repent truly of their sins turning from them and forsaking them Act. 10. 43. Through the name of Christ so many as Believe in him shall receive Remission of Sins And Prov. 28. 13. He that Confesseth and forsaketh his sins shall have Mercy Use 1 Use 1. Hence gather that Mans destruction is from himself and not from God Hos 13. 9. O Israel thou hast destroyed thy self c. There is abundance and sufficiency of mercy in God to pardon all sins of all men and if they would repent and lay hold on this mercy being tendred in the Gospell they might be pardoned but because wicked Reprobates are not willing to Repent and forsake their sins but desire still to live and continue in them therefore they never come to have their sins pardoned unto them Use 2 Vse 2. Matter of great comfort to stay the minds of such as are tempted by Satan to think that their sins are so great that they cannot be forgiven Thus thought wicked Cain and thus many good Christians though weak are tempted by Satan to entertain the like thoughts Such must know there is no sin so great but Gods mercy is sufficient to pardon it and the bloud of Christ sufficient to purge away the guilt of it neither is it the multitude or greatness of sins simply that hinders from pardon but impenitency in sins whether many or few great or small Therefore look not onely at the greatness of thy sins with one eye as it were but look also with the other at the greatness of Gods mercy and the infinite value of Christ's merits both which are sufficient to pardon and take away the guilt of thy most hainous sins being truly Repented of Look therefore at this that there be in thee a great measure of godly sorrow and Repentance for thy great sins and labour by Faith to apply the bloud of Christ to thy Conscience for the purging of thy sins and thou needest not doubt but they shall be pardoned Whether thy sins be many or few small or great this makes nothing for thee or against thee as touching the obtaining of pardon but it is thy continuing or not continuing in thy sins impenitently that shall make against thee or for thee To the impenitent all sins are unpardonable to the Penitent all sins are pardonable though never so great and hainous Yet let none abuse this Doctrine to Presumption or boldness in sinning because Gods mercy is great and sufficient to pardon all sins even the greatest except the sin against the Holy Ghost Beware of sinning that Grace may abound beware of turning the Grace of God into wantonness for God hath said He will not be mercifull to such as sin presuming upon his mercy Deuter. 29. 20. Besides we must remember that although God have mercy enough to pardon great sins yet great sins require a great and extraordinary measure of Repentance and cannot be pardoned without it c. Use 3 Use 3. To Incourage and perswade sinners who feel the grievousness and waight of their sins yet not to fear or refrain comming to God through Christ for pardon but rather to hasten to him by true Repentance and by the Prayer of Faith remembring that all sins even the greatest except that against the Holy Ghost are pardonable by the mercy of God let the sinner therefore labour first to believe this that his sins though great are pardonable and then let him not stay here but labour further to Believe that upon his true Repentance they shall be actually pardoned and let the consideration hereof move him to repent and turn to God and to seek and sue earnestly for pardon in Christ If no hope of Pardon in vain it were to Repent but now there is hope How should it move the sinner to forsake his sins and to go to God for Mercy notwithstanding the greatness of his sins Especially seeing the Lord himself Calleth and inviteth even great Offenders to come to him offring pardon to them as Esay 1. 18. Come now and let us reason together Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. Consider also further how God hath pardoned others that have bin great Offenders upon their true and sound Repentance as Rahab David Peter Mary Magdalen Paul c. But especially Manasseh See 2 Chrow 33. How many and grievous his sins were and yet upon his sound Repentance he obtained pardon Observ 2 Observ 2. In that our Saviour setting out the riches of Gods mercy in pardoning all sorts of sins though never so great except that against the Holy Ghost doth give instance in blasphemy as one of the greatest hence gather That blasphemy against God is one of the most hainous sins and very hard to be forgiven otherwise our Saviour would not instance here in this among all other particular sins Now for clearing of this Point I will shew 1. How this sin is committed 2. The hainousness of it This Sin is committed especially Four wayes 1. By attributing to God that which is dishonourable to him and unbeseeming his Majesty As to say or think He is unjust cruell or the Authour of sin c. Revel 16. 11. Those on whom the Viall of Gods wrath
Church but the truth is they are no Pastors before God but Wolves devouring and making havock of Christ's Flock The like also may be said of all unable negligent and unconscionable Ministers in our Church We have therefore great cause to pray unto God for the removal of such It followeth And He began to teach them many things See Luke 9. 11. Our Saviour did not onely pity the People in their necessity and misery being destitute of faithful Pastors but he doth withal relieve and help take by taking occasion to teach them himself Observ 1 Observ 1. It is not enough for us to have compassion on others in their spiritual miseries and necessities but we must shew our pity and mercy by relieving and helping them to our ability Not enough to pity such as are ignorant but we must shew our pity by instructing them Not enough to pity those that are in distress of Conscience but shew pity by ministring a word of comfort to them in season Not enough to pity such as live in their sins but shew pity by admonishing them and labouring to bring them to Repentance Jude ver 22. Have compassion on some c. And others save with fear pulling them out of the fire So 1 Thes 5. 14. We desire you Brethren admonish them that are out of order comfort the feeble minded c. Especially Ministers of the Word must shew mercy and pity to the Souls of their People committed to them by relieving and helping them in their spiritual necessities instructing the ignorant admonishing the disorderly comforting the distressed c. Use Use Reproveth the verbal and barren mercy that is in some who say they pity the case of such and such that are ignorant or live in their sins without Repentance c. but use no means to help them in their spiritual miseries but let them alone in them Such may talk of Mercy as they do but there is no true mercy in them so long as they shew it not by the fruits and effects of mercy to the Souls of others Jam. 3. Wisdom from above is full of Mercy and good Fruits Mercy and fruits of mercy cannot be separated If one should see another in bodily necessity and misery as Hunger Thirst Nakedness Poverty c. and should say I pity such a one and yet use no means to help him though it be in his Power what mercy were this yea rather what cruelty were it So it is not mercy but cruelty to the Souls of others to say we pity them and yet not to help them if it lye in our power Observ 2 Observ 2. He taught them many things Because he saw much people assembled and that they shewed their earnest desire of teaching by their forwardness in coming to hear him therefore he took the more pains in giving them a large Sermon Whence observe that the forwardness of the People in coming to the publick Ministry and in shewing their desire of profiting should incourage Ministers to take the more pains and to be the more diligent in Teaching c. See Matth. 5. 1. The Reason is because the more forward the People shew themselves the more hope there is of doing good by the Ministry of Pastors Vse Vse See how the People may best encourage their Pastors to be diligent and painful in their Calling even by their own forwardness to come to the Publick Ordinances and care to profit by them Mark 6. 35 c. unto 45. And when the Day was now far spent c. Octob. 7. 1621. IN the former Verse the Evangelist mentioned the first part of our Saviour's employment in the Desart of Bethsaida which was his Preaching there unto the People which assembled to Him Now from the 35 to the 45 Ver. he setteth down the second part of his employment in that Desart namely the working of a great Miracle there by feeding five thousand Men besides Women and Children with five Loaves and two Fishes This Miracle is recorded by all the Evangelists In the story of this Miracle consider three things 1. The time when it was wrought implyed in the first words of the 35 Ver. When the Day was now far spent 2. The Antecedents or Occasions of the Miracle which went before it unto Ver. 41. 3. The Miracle it self and manner of working it Ver. 41 42 43 44. Touching the Circumstance of time When the Day was far spent See Matth. 14. 15. This is noted by the Evangelist as the particular time of the Day in which the Apostles came to Christ to speak to him to send away the People to provide themselves Victualls in the Country and Villages round about because they were now hungry and had nothing there in the Wilderness to eat as the words following do shew And presently upon this motion made by the Disciples unto Christ he took occasion to work this Miracle so that these words do not onely shew the time of the Disciples coming and making the motion unto Christ to send away the People but also the time of his working the Miracle Observ 1 Observ 1. See here the great zeal and forwardness of the People to hear our Saviour and to see his Miracles in that they did not only flock unto Him into the Desart on foot but were content to hold out and continue with Him so long to hear Him even all the Day till it was neer to Night This must teach us to shew the like zeal and forwardnesse not onely in coming duly to the publick Ordinances of God as the Word and Sacraments but also in being content to hold out and continue in hearing the Word and receiving the Sacrament and be willing and glad to bestow much time in these holy Exercises Matth. 15. 32. Our Saviour saies The People had continued with Him three Dayes c. Act. 20. 7. The People of Troas were content to hear Paul till Mid-night Observ 2 Use This reproveth such as are so soon weary of the publick Exercises of Religion and God's Worship that if the Minister do but exceed his ordinary time a little they begin to sit on thorns c. This shews little love to the Word and Sacrament c. Use Observ 2. In that our Saviour though he knew the People's want at this time that they were hungry and had not wherewith to satisfie themselves yet he doth not presently supply their necessity by this Miracle but deferreth it long even till it was almost Night Hence gather That it pleaseth the Lord sometimes long to defer the helping and supplying of his Servants in their outward necessities suffering them not onely to be in want of outward means and provision for sustenance of this Life but to be in great want and to be brought into great straights and distresses before he help them For so it was with this People which followed Christ They were not onely in want of Provision of Meat and Drink but in great and extream want being Wilderness
that they can see and hear of others in outward necessity and misery in Hunger Thirst Nakedness Pain Sickness c. and yet not be moved with any fellow-feeling towards them or take any care of them If themselves live in plenty and prosperity they regard not how it is with others Like those Amos 6. 6. who living at ease themselves c. were not moved with sorrow for the affliction of Joseph much lesse did they relieve and help their Brethren in affliction Many such there are now a-dayes Vse 2 Vse 2. Let us every one be exhorted to put on the Bowels of compassion toward such as are in outward and bodily necessity and to shew our compassion by caring for them and helping them by our power Especially the poor Saints of God which truly fear him Shew mercy to all but chiefly to such as are of the Houshold of Faith c. Vse 3 Use 3. If we ought to shew pity to others in their bodily necessities then much more in their spirituall wants and miseries c. But of this before Ver. 34. Observ 2 Observ 2. From that which is discommendable in the Disciples viz. The weakness of their Faith attributing too much to ordinary means without looking at the Divine Power and Providence of Christ we may gather That there are infirmities and imperfections even in the best of Christians The Apostles themselves do here discover some weaknesse of Faith in doubting of Christ's Power and Providence for the feeding of the People in the Desart or at least in not so depending and resting upon it as they should have done Of this Point see before Chap. 3. Ver. 31. Observ 3 Observ 3. A desert Place time far spent and nothing to eat See here the zeal and forwardness of the People to hear Christ content to go long Fasting in the Wilderness c. They prefer Spirituall food before Corporall So should we Job 23. 12. So much of the first occasion of the Miracle The motion made by the Disciples unto Christ to send away the multitude c. Mark 6. 37 38 39 40. And he answered and said unto them Give ye them to eat And they said unto him Shall Oct. 21. 1621. we go and buy two hundred penny-worth of Bread and give them to eat He said anto them How many loaves have ye Go and see And when they knew they say Five and two Fishes And he commanded them to make all sit down by Companies upon the green Grasse And they sate down in ranks by hundreds and by fifties NOw followeth the second occasion which was the Conference which thereupon happened between our Saviour and the Disciples touching the feeding of the Multitude Ver. 37 c. In which are sundry Passages between them 1. Our Saviour's reply to their motion Bidding them give the People to eat 2. Their answer to Him Shall we go and buy two hundred penny-worth of Bread c 3. Our Saviour's second reply unto them demanding of them what Provision they had How many loaves Go and see 4. Their second answer Certifying him of the number of the Loaves and Fishes which they had Ver. 38. 5. Lastly His third reply unto them Willing them to make the People sit down by Companies c. Where 1. Is mentioned his Command or Injunction Ver. 33. 2. The Event or Execution Ver. 40. They sate down in ranks c. First to Clear the words c. Give ye them to eat Though he knew they had not near Provision enough to feed so many yet he wills them to give them what they had that so putting them in mind of the insufficiency of the means and scantinesse of Provision he might stir them up to think of his Divine Power whereby he was able to make that small store sufficient for so many Shall we go buy two hundred penny-worth c This they speak by way of admiration wondering how it was possible for so many to be fed with so small Provision or Victuals and implying that they thought it an impossible thing for them to give such a multitude sufficient to eat c. Object Object Joh. 6. 5. Our Saviour said unto Philip Whence shall we buy Bread that these may eat And this he said to prove him c. And hereunto Philip answered Two hundred penny-worth of Bread is not sufficient c. Answ Answ It is probable That when our Saviour bade the Disciples give unto the Multitude to eat they made this answer which St. Mark setteth down And then afterward our Saviour took occasion to move that question to Philip which St. John mentioneth and Philip returned that answer which the same Evanglist setteth down So that there is no contrariety between the Evangelists but they affoard mutuall help each to other in setting down the Story one mentioning that which the other leaveth out Two hundred penny-worth This is not to be understood after our ordinary accompt and estimation of money but according to the Roman accompt which was in use among the Jews in our Saviour's time Now the Roman penny signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought by the learned to have been as much in value as 7 d. ob with us so that after this accompt two hundred pence will amount to the sum of 6 l. 5 s. But this I leave as uncertain However it be it is clear that the Disciples by this question do imply that they thought it an impossible thing to feed so great a Multitude with so small Provision of Victualls as they had or were able to make And herein they shewed the weakness of their Faith in that they do not in this case rhink of Christ's Divine Power c. How many Loaves have ye This he demanded not that he was ignorant of it but to put them in mind of the small store of Provision which they had and so to give them occasion to think of his Divine Power that he was able to make it sufficient for the feeding of the multitude And withall he puts them in mind of their small Provision that so the Miracle which he intended to work might afterward appear to them to be the greater When they knew they said Five c. Joh. 6. 8. It is said That Andrew one of the Disciples told Christ that there was there present a young lad who had five barley Loaves and two small Fishes c. But there is no contrariety between the Evangelists For it is likely that Andrew spake this in the name of all the rest And whereas it is said That a young lad had the Loaves and Fishes It is likely that either the Disciples bought them of the Lad or else that the Lad was one that did follow Christ and the Apostles attending on them and carrying the Loaves and Fishes after them Vide Musculum in Johan 6. He commanded them to sit down by Companies This he did for sundry Reasons 1. To the end that all things might be done
extream necessity like to perish for want See 2 Cor. 8. 3. The Disciples took pity on the Multitude in their hunger and were careful to have them dismissed to provide for themselves this was well but not enough For our Saviour will have them also to relieve and help them with their own Provision of meat and though it were little enough for themselves yet in this extraordinary case he commands them to impart thereof to the Multitude Jam. 2. 15. If a Brother or Sister be naked and destitute of daily food and one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needfull to the body What doth it profit Psal 37. 21. The Righteous sheweth mercy and giveth and ver 26. He is ever mercifull and lendeth So Psal 112. Jam. 3. 16. Wisdom from above is full of mercy and of good fruits Not only of mercy but of fruits of mercy Reas Reas God's Mercy toward us is fruitful in helping relieving and doing good So must ours be to our Brethren Vse 1. Reproveth the fruitlesse and barren Mercy which is in some who can pity the necessities of others and perhaps also take care sometimes to have them relieved by others but themselves do nothing towards the helping of them They pity the poor and hungry and naked c. but do not give or lend freely to them they do not feed or cloath them What profit is there in such mercy It is indeed no true Mercy if it be not fruitful in doing good Use 2 Use 2. Let us not only labour for merciful hearts but be ready to shew fruits of mercy to such as are in necessity Remember what is said 1. Joh. 3. 17. Whoso hath this World's good c. Shall we go and buy two hundred penny-worth c Here they shew their Infirmity and Weaknesse of Faith Observ Observ The best Christians are not without some Infirmities and sinful Corruptions But of this before Ver. 36. It followeth Ver. 38. How many Leaves c Here we see how small Provision of Victuals our Saviour and his Disciples had with them in the Wilderness Only five Loaves and two little Fishes to feed him and his twelve Apostles neither was their fare dainty but Barley-Loavs and Fish Observ 1 Observ 1. This teacheth us the practice of Sobriety and Temperance in our Diet and in use of Meats and Drinks for our Nourishment and not to exceed measure in the quantity or quality of our Meats and Drinks or in the times of receiving them Tit. 2. 11. The Grace of God hath appeared c. teaching us to live soberly Rom. 13. 13. Walk honestly as in the day time not in surfetting and drunkenness c. Luke 21. 34. Take heed lest at any at any time your hearts be overcharged with Surfetting and Drunkennesse c. Prov. 23. 1. When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat c. that is Labour to mortify and restrain thy inordinate Appetite Examples of this we have in John Baptist feeding upon Locusts and wild Hony which was the ordinary fare to be had in the Wilderness where he preached as we heard in the first Chapter Also in Timothy who used to drink water 1 Tim. 5. 23. Rules for practise of Sobriety in Meats and Drinks See before laid down in Chap. 1. Ver. 6. Use Use To condemn the riot and excess of our times especially in some great Persons who never think their Tables furnished with variety enough Yet Christ Jesus the Lord of Heaven and Earth was content with Barley-bread and Fish to feed himself and his followers the twelve Apostles though the Earth were his How great difference between his fare and the sumptuous Diet of many great Ones now adaies Such forget that fulness of Bread was one of the great sins of Sodom and sumptuous faring every day one of the sins of the rich Glutton who was afterward tormented in Hell and could not get a drop of water to cool his tongue much less to quench his thirst Luke 16. Observ 2 Observ 2. See here that our Saviour was most frugal and sober in his Diet and yet we know he was accused to be a Glutton and a Wine-bibber Whence we may learn that though we endeavour to live never so holily and innocently never so soberly and justly in this World yet we must look to be slandered and falsly accused of the wicked If Christ himself could not escape the scourge of the tongue much less we Therefore prepare for it and comfort your selves by the Example of Christ who though he were without all spot of sin was accused as a great Sinner c. Observ 3 Observ 3. Further in that our Saviour Christ and his Disciples had so little Provision before hand this shews that they were not over-careful or sollicitous to provide for themselves bodily food for time to come Not that it is unlawful for us to care for and provide Food Raiment c. for time to come but that we should not be immoderately careful Matth. 6. 25. Take no thought for your life what ye shall eat or drink nor for your body what ye shall put on c. and Ver. 34. Take no thought for the morrow c. Therefore Luke 11. 3. we are taught to pray for daily Bread day by day or for the day to teach us not to care immoderately for provision in this life for time to come but rather to rest contented with that which is sufficient to keep him from day to day For though it be lawful to use a moderate care for time to come for our Saviour himself had a bagge which Judas did bear in which provision was kept for himself and his Disciples Joh. 13. 29. yet it is unfit and unlawful to burden our selves with immoderate cares for time to come Now that is immoderate care 1. When men take care for abundance and superfluity to maintain them or theirs hereafter never thinking they have enough before-hand We have no Warrant for this for we are to care onely for daily Bread that is for a sufficiency to maintain us and ours in our Callings and Deut. 17. it is forbidden the King to multiply Silver 2. When men do so oppress their hearts and minds with worldly cares for time to come that they make themselves unfit for spiritual duties or hinder themselves in performance of them Luke 21. 34. Let not your hearts be overcharged with cares c. lest the day of Judgment come on you unawares This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distracting care dividing the heart c. forbidden Matth. 6. ut suprà 3. When men do so take care and thought for time to come that they distrust God's Providence and care for them 4. When they trouble themselves for the present with caring for those things which may well enough be cared for afterward which our
People of Genesareth do testify their Faith in Christ by the fruits of love and mercy to their sick Friends and Neighbours Hence gather that true Faith will shew it self in fruits of Love to others that have need of the fruits of our Love Gal. 5. 6. Faith worketh by Love 1 Tim. 1. 5. Charity proceeds and flows from Faith unfeigned Reas Reas Such as are by Faith perswaded of God's Love and Mercy in Christ cannot but love God again and their Brother in and for God and so they cannot but be ready to shew fruits of Love to their Brother for the Lord's sake Vse Use Examine the soundness of our Faith by our true Love and fruits of our Love and Mercy to others 'T is in vain to profess Faith in Christ if we shew it not by Love to our Brethren Jam. 2. 14. What doth it profit though a man say he hath Faith and hath not Works Can Faith save him If a Brother or Sister be naked and destitute of daily Food and one of you say Depart in peace c. notwithstanding ye give them not What doth it profit Particular Observations 1. In that this People shew their Love by bringing the sick unto Christ to be healed we learn that it is a duty of Love and Mercy which we owe to such as are in misery and affliction to afford them our best help and succour whether it be in outward or inward Affliction 1. In outward as in bodily Sickness Pain Poverty c. we are to use all good means for the helping easing and comforting of them 2. In inward Affliction of Mind and Conscience by reason of sinlying heavy upon them We are in this case especially to be helpful to them all that we can Especially we are to afford our help to those that are most near and dear to us to whom God hath tyed us by some special bond of Alliance Kindred neer Acquaintance c. Prov. 17. 17. A Friend loveth at all times a Brother is born for Adversity Job 6. 14. To him that is afflicted pity should be shewed from his Friend Reas 1 Reas 1. We profess to be fellow-Members of the same mystical body of Christ which is the Church And therefore as in the naturall Body the severall Members have care one for another to help each other so should it be between Christians See 1 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reas 2. We our selves are subject to like Afflictions Hebr. 13. 3. Remember them which suffer Adversity as being your selves in the Body Therefore as we would be glad of help from others so should we be willing to assist others Quest Quest How are we to help such as are in misery and affliction Answ Answ 1. By our Prayers unto God to give them Strength Patience Deliverance and to sanctify to them all their troubles c. As this People of Genesareth besought Christ for the sick as is said afterward Jam. 5. 16. Pray one for another that ye may he healed So in all other Afflictions of our Brethren and Sisters we should strive with them by our Prayers to God for them David did this for his Enemies Psal 35. 13. How much more should we for our Friends c. As in our Saviour's time the friends of the sick and of such as were in other miseries brought and led them to Christ with their hands and arms so should we present the afflicted estate of our Brethren unto Christ by our Prayers c. 2. We are to help the afflicted by comforting and strengthning them in their troubles that they may be better able to bear them in due manner with Patience Contentedness c. Isa 35. 3. Strengthen 〈…〉 hands and comfort the feeble knees Say to them that are of a fearfull heart Be strong fear not c. 1 Thâ—â— 5. â—4 Comfort the feeble-minded And to this end we are to visit and come to such as are in Affliction 〈…〉 is offered Mat. 25. When I was sick and in prison ye visited me c. 3. We are to help the afflicted by our best Advise Counsel and Instruction advising and teaching them the best we can how to bear their troubles and how to make use of them 4. We are to provide for them the best outward means of comfort and help which are in our power so far as our Calling requireth especially for those to whom we are in special manner obliged So in time of sickness we are to provide for them necessary Physick and Diet c. As the friends of the sick brought them to Christ and besought him for them c. Vse 1 Use 1. Reproof of such as shew little or no Love or Mercy to others in Affliction outward or inward If themselves be well and in ease health and prosperity let others sink or swim c. But woe to such Amos 6. 6. Some know not how to pray for themselves in trouble much less for others Others come not at their friends and neighbours in sickness and other distresses to comfort them or to instruct or advise them c. Like Swallows which are with us in the Spring and Summer but leave us in Winter See Job 6. 15. My Brethren dealt deceitfully as a Brook c. Others have no care to provide outward helps and comfort for such as are in misery as in sickness c. not for those of their Charge and of their own Families as Husbands Wives Children Servants No care so much as to send to the Physitian for them till they be past Recovery More merciful they are to their beast if it be sick than to their sick Children Servants c. How dwelleth the Love of God in such as shew so little Love and Mercy to others How should they look to find mercy with God and with men in their own miseries when they shew none to others Such do verify that of Solomon The mercies of the wicked are cruell Prov. Vse 2 Use 2. Let us be moved to shew more Love and Mercy to such as are in misery and Affliction remembring that we our selves are in the body and therefore liable to like miseries c. As therefore we would find help in our own troubles so let us help and comfort others as we are able by our Prayers to God by our Advice and Counsel c. Remember that Friend and Brother is born for Adversity Observ 2 Observ 2. In that this People were so diligent and took such pains to run through the Country and to bring the sick in their beds unto Christ Observe that true Christian Love is diligent and painfull in doing Duties and Services of love to others as occasion is offered See this before Chap. 2. 3. Observ 3 Observ 3. In that they took the Opportunities of time and place to bring and present the sick unto Christ we may learn That we ought wisely to observe and take the best opportunities of
in the mire c. These are odious and loathsome unto God Psal 5. God hateth all workers of Iniquity Yea he abhorreth all Duties and Services performed by them though never so good in themselves Prov. 15. 8. The Sacrifice of the Wicked is abomination to the Lord So their Prayers c. And what a misery is this to live in such an estate wherein not onely their Persons but also their best Works are odious unto God Indeed they sometimes promise themselves the love and favour of God but herein they delude their own Souls for so long as they live in Sin his Soul abhorreth them and all their Services No outward filthiness is so loathsome and odious to us as the Wicked are unto God Let them therefore fear to continue in their sins and make haste out of them turning unto God by true Repentance while God calls them to it offering them Grace and Mercy c. Use 3 Vse 3. See the shameless wickedness of some who do not onely love and delight in their sins but even glory in them in their Swearing filthy Speech Drunkennesse Adultery c. Isa 3. 9. They declare their Sins as Sodom woe unto them c. This is to glory in their shame and in that which makes them most foul and odious before God which is a high degree of Sin and a sign of great and fearfull hardness of heart Let every one beware of it c. Vse 4 Use 4. See what we must do if we would be clean and pure in God's accompt that our persons may be accepted and all our Works and Services pleasing to him and that he may not loath us but take delight in us See that we be purged from the defilements of sin and that we know and feel our selves so to be Not perfectly purged from all corruption of Sin which is impossible in this Life But 1. Labour to be purged from the guilt of our Sins by the Blood of Christ which is that precious Fountain opened of God for sin and for uncleanness c. Zach. 13. 1. Labour by true Faith to apply to thy Conscience the merit of Christ's Sufferings c. 2. Labour also by true Repentance to purge our selves from the corruption of all known sins so as they may not raign in us Isa 1. 16. Wash you make you clean c. Jam. 4. 8. Cleanse your hands ye Sinners c. Such as were never yet washed by true Repentance let them forthwith set about this Work and such as have formerly repented yet must they daily purge themselves more and more from all filthynesse of the Flesh and Spirit 2 Cor. 7. As our Bodies and Garments gather filth daily and have need of often Washing So much more our Souls and Consciences c. Observ 2 Observ 2. That all sin cometh originally and first from the Heart and Inner-man there it first taketh root and thence it springeth and floweth forth to the outward Man and to the outward Life and Conversation So ver 21. it is said That out of the Heart proceed evil Thoughts Adulteries c. The Heart and Inner-man is the first seat and subject of Sin where it first takes place and sets footing as it were that is first tainted and defiled with the corruption of Sin and from thence it spreadeth to the outward man Gen. 6. 5. God saw that the wickednesse of man was great c. and that every imagination of the thoughts of his heart was onely evil continually Psal 14. 1. The Fool hath said in his heart there is no God they are corrupt they have done abominable works c. See also Matth. 12. 24. Jam. 3. 14. If ye have bitter envying and strife in your hearts glory not c. Josh 7. 21. Achan first coveted the wedge of Gold c. in his heart and then stole them away So Micah 2. 2. They covet Fields and take them by violence c. The sin of Judas began in his heart whither Satan entred and put into him the thought of betraying Christ Joh. 13. 2. So the sin of Ananias and Sapphira began at the heart Acts 5. 3. Why hath Satan filled thy heart c. See Prov. 6. 12 13 14. Jam. 1. 14. Every one is tempted when he is drawn away of his lust and entised Then when lust hath conceived c. The first conception of sin is in the heart Reason Reason There sin begins where the love of sin begins c. Use 1 Use 1. See how watchful we had need to be over our hearts looking narrowly to them that they be not entised or drawn away with love and delight in any sin Prov. 4. 23. Keep thy heart with all diligence c. Great need have we so do seeing it is the very fountain of all sins from whence they first begin to flow If Christians must watch over their whole man and over all their ways then much more over their hearts If David had need to pray Set a Watch O Lord before my mouth and keep the door of my Lips c. Psal 141. 3. How much more need have every one of us to pray thus Set a Watch O Lord before my heart and keep the door of it c. And as we are thus to pray unto God to keep the door of our Hearts so must we our selvs give all diligence to watch them and keep them constantly that sin enter not into them When a Town or City is besieged where is the Watch usually set but at the Gates of the City where the Enemy is most likely to assay to enter So we that are daily besieged of the Devil's temptations and of our own sinfull lusts which fight against our Souls Where should we keep our Watch especially but over our own Hearts See then that we do so indeed the rather because our Hearts are naturally so corrupt and deceiptfull so apt to be drawn away with the love of sin and to yield to Satan and to betray us into his hand we cannot therefore look too narrowly to them we cannot too often sift and try them how they stand affected Let us therefore do it daily If a man have a false and untrusty Servants which is apt to pilfer from him or to be negligent in his business or one that is fugitive and apt to run away rather then be kept to work How narrowly will he look to him and have an eye to him and call him to accompt every day So must we deal with our hearts which are unfaithfull false fugitive Servants to God and us apt to play false with us apt to be running away from God and from our Selves after a sort and to be gadding after the Devil and after Sin and after the Vanities of this World c. Nihil in nobis est corde fugacius quod à nobis taties recedit quoties per pravas cogitationes defluit Gregor de curâ Pastor pag. 141. Oh therefore have an eye to thy wandring fugitive
West-side of Judea they were very rich and populous Cities by reason that they stood by the Sea side so as all kind of Merchandise might conveniently be brought in to them and carried out from them to other Countries See Isa 23. and Ezek. 26. 27. and 28. Our Saviour came near unto these Cities but came not to them because they were Cities of the Gentiles unto which he was not sent to preach but to the Jews onely as himself testifyeth Mat. 15. 24. being therefore called the Minister of the Circumcision Rom. 15. 8. Quest Quest Why did he now depart into these coasts of Tyre and Sidon Answ Answ 1. One reason moving him so to do as is most likely was the Unthankfulness of the People of the Jews in the Country of Gennesareth and thereabouts and especially of the Scribes and Pharisees in that they did not give so good entertainment to Christ and his Doctrine as was fit neither did they profit by it as they ought but rather took exceptions and were offended at it as is plainly said of the Pharisees Matth. 15. 12. therefore our Saviour now departs from them and leavs them in their obstinate and wilful blindnesse and goeth to the borders of the Gentiles fulfilling that in his own practice which he had by Word enâ—oyned his Disciples viz. to let those obstinate Pharisees alone and to give them over as blind leaders of the blind See Mat. 15. 14. 2. He now left the parts of Judea where he had before so much conversed and went to the utmost Borders of the Country even very near to the Cities of the Gentiles that so this his departure and coming so near to the Gentiles might be as a preparative unto the future rejection of the Jews and general calling of the Gentiles which was to follow after his Ascention into Heaven Therefore now by his own practise he puts his Disciples in mind of the calling of the Gentiles and teacheth them what they were afterward to do when he should have ascended viz. That when the Jews should reject their Doctrine they should turn to the Gentiles and preach to them as we see it came to passe Act. 13. 46. 3. He withdrew himself into these parts that being there he might retire himself into some private place there to rest and refresh himself and his Disciples after their former Labours and Travels And therefore in the words following it is said That he entred into a House c. Observ 1 Observ 1. In that our Saviour upon the unthankfulnesse of the Jews and especially of the Scribes and Pharisees contemning Him and his Doctrine and taking offence at it doth leave them and gives over teaching and instructing them any further We are to take notice of the just Judgment of God upon profane and wilfull Contemners of the means of Grace and Salvation when they are offered to them that in thiâ— Case God useth to deprive such of those precious means and to give them over to their own wilfull Blindnesse c. See this point before Verse 14. of this Chapter and Chap. 5. 18. Observ 2 Observ 2. Our Saviour came very near to the Cities of Tyre and Sidon yet entred not into them to preach or work Miracles there Hence observe That Christ Jesus may come near unto a People by his Ordinances and by the means of Salvation and yet never come unto them or among them Mark 12. 34. He may send his Ministers and his Word and Sacraments near unto some People or Country or City c. and yet not send them unto such a People c. As the Sun sometimes shineth near unto some Field and yet not upon that Field So Christ the Sun of Righteousnesse as he is called Mal. 4. doth sometimes shine near to a People by the light of his Word Sacraments c. and yet not shine upon them And as the Rain sometimes falleth near unto a Field perhaps in the very next Field on the other side of the Hedge and yet not upon that Field So doth Christ send the Rain and Showres of his Word very near to some People and yet not upon them See Acts 16. 6 7. Paul and Silas went through Phrygia and Galatia c. but were forbidden to preach in Asia and Bithynia which were hard by Reas 1 Reas 1. Christ doth this to shew the absolute freedom and liberty of his saving Grace and Mercy to mankind that he is not tyed to bestow it on all but on whom he pleaseth and where he pleaseth therefore he giveth not so much as the outward means to all but to some onely passing-by otherâ— though he come near unto them That which he speaketh of God the Father Luke 10. 21. is as true of himself as he is God That he doth reveal the means of Salvation to some and hide them from other because so it seemeth good in his sight The Wind bloweth where it listeth So Christ sendeth the Blasts of his Word where he pleaseth See Rom. 9. 18. Reas 2 Reas 2. That by this means such People may be the more without excuse and so their condemnation the more just in that they have had the means of Salvation come very near to them even so near that if they would they might have taken hold of them and made use of them and yet they have not so done Vse 1 Vse 1. Learn to be moved with pitty towards such People and Congregations as have the means of Salvation come near to them and yet not among them or with them especially if withall we see them carelesse of seeking and repairing to such means as are near unto them never regarding to lay hold on them or make any use of them nor to get them home to themselves c. Vse 2 Vse 2. How are such People bound to thankfulness who have Christ and his Ordinances and means of Salvation not onely near unto them but with them and in the midst of them If it be a heavy Judgment to a People when Christ comes near them but not unto them as in truth it is then it is unspeakable Favour and Mercy of God to a People when he sends his Word and Sacraments not only near to a People but even home to them c. Oh let every such People acknowledge and be thankful for so infinite a mercy as this is And withall take heed they rest not in this only that they have the outward means of Salvation among them but see that they make right use of them and labour to profit by them for else they are never the happyer for enjoying the means never the nearer to Salvation Nay they are the more miserable and the heavier shall be their condemnation for these means shall one Day rise in Judgment against them See Luke 10. 11. Think it not enough that Christ cometh to us by his Word and Ministers c. unless we profit by them Many have had the means long and yet are never the better
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
it or wholly to hinder the working of it in them if it be a true and sound Faith I say if it be a true and sound Faith though it be but in weak measure yet it is invincible and shall never be utterly vanquished or overthrown by any Tryalls or Temptations nor by any Difficulties or Discouragements which they meet with in this World 1 Joh. 5. 4. This is the Victory which overcometh the World even our Faith Eph. 6. 16. Our Shield to quench all the fiery Darts of Satan c. Matth. 16. The Gates of Hell shall not prevail against such as are built upon Christ by true Faith Observ 3 Observ 3. In that this Woman being in great Distress and Affliction and her Affliction and Trouble growing hitherto greater and greater as we heard before yet her Faith is so far from being quenched or extinguished by these Troubles that it doth rather grow and increase in her expressing the powerfull work of it in her more and more Hence observe That the Tryalls and Afflictions which God layeth on his Children are so far from quenching the work of Faith in them that they are means rather to stir up and increase the life and powerfull working of it in them causing them to lay surer and faster hold upon God's Mercy and to cleave closer unto Him c. So this Woman the more Christ seems to discourage her and to add Affliction to her Affliction the faster hold she layeth upon him and his power and mercy c. Hence it is That the Faith of God's Servants never worketh so powerfully as in midst of their greatest Troubles and Afflictions So the Faith of Abraham in that great Tryall when he was commanded to sacrifice his only Son Isaac Gen. 22. Hebr. 11. 7. So the Faith of Job in his greatest Troubles did most shew it self as Chap. 13. 15. when he said Though ye kill me c. See also Job 19. 25. So the Faith of David of Jonah c. and of those Believers mentioned Hebr. 11. So Paul 2 Cor. 12. 10. True Faith is in this respect like to the Hearb Camomill which the more it is trodden upon the sweeter it smelleth and the more it flourisheth or like spices which being bruised in the Morter have the stronger scent and taste c. Rat. Rat. In Affliction there is most use of Faith and most matter and occasion for it it to work upon Use Use See how profitable are Afflictions being sanctified to us in that they are means to stir up the work of Faith and to quicken the life of it in us In time of prosperity Faith is apt to lye as it were dead or asleep in us but Afflictions do awake and revive it c. Observ 4 Observ 4. When she saith The Doggs under the Table eat c. She implyeth her desire to be partaker at least of some small portion and part of the Benefits of Christ the Messiah That if it were not meet for her to be fed at his Table with his Children yet c. Whence we may observe That God's Children do highly prize even the smallest favours and mercies of God and do earnestly thirst after the same especially after Spirituall favours and mercies which concern Salvation Psal 48. 10. David was content to be a Door-Keeper in the House of God Luke 15. 19. The Prodigall when he repented was content to be under his Father but as an hired Servant So the Faithfull are even glad of the Crums falling from Christ's Table glad of the least part and portion of Spirituall food given them in the Ministery of the Word and Sacraments Vse 1 Vse 1. See the great Sin of such as contemn and set light by the greatest and most excellent Favours of God in plentifull manner and measure offered unto them as the plentifull preaching of the Word and use of the Sacraments c. Not esteeming not regarding to be partakers of these pretious means of Salvation loathing this heavenly food which many other hungry Souls of good Christians in other places would be right glad of yea of the very Crums which fall from that Table at which they are fed c. Vse 2 Use 2. Let us shew our high estimation and accompt even of the smallest Favours and Mercies of God by hungring and thristing after them especially after Spirituall Blessings as the means of Salvation c. Though we are to desire these in the most plentifull measure that may be yet we are to be glad and thankfull for the least measure and portion of them bestowed on us and make use of the same Mark 7. 29 30. And He said unto her For this saying go thy way the Devil is gone out of thy Daughter And July 28. 1622. when she was come to her House she found the Devil gone out and her Daughter laid upon the Bed FRom the 27 Verse unto the 31 the Evangelist doth set down the manner and order of our Saviour Christ his proceeding to work this Miracle of the Sute and Prayer of the Woman of Syrophoenicia viz. That he did not presently upon her first praying and suing to him work the Miracle but at first denyed to do it and yet afterward being further importuned by him he yielded to her and wrought this great Miracle by the Power of his God-head casting the Devil out of her Daughter In the words are four things contained 1. Christ's Answer to the Sute and Supplication of the Woman denying to grant her Request and yielding Reasons of his denyall Ver. 27. 2. Her Reply unto Him taking advantage from his own words to renue and prosecute her prayer to Him Ver. 28. 3. Christ's second Answer or Reply unto her comforting her and assuring her that her earnest Petition was granted and that the Devil was cast out c. Ver. 29. 4. The Issue and Consequent of Christ's word That she coming home to her House found it as he had said c. Of the two first I have formerly spoken Now to speak of the two last And first of Christ's Reply or Answer unto the former words of the Woman by which she had testified the strength of her Faith in that she was so far from being daunted by his denyall of her sute at first that she took occasion from the very words of his denyall to renew her supplication The Reply or Answer of our Saviour unto her in this Case is set down Ver. 29. For this saying c. In which words consider two things 1. The impulsive Cause moving our Saviour to work the Miracle And his comfortable Answer to assure her thereof which was the excellent measure of Faith testified and manifested by her words For this saying That is forasmuch as thou hast plainly testified and shewed forth the strength of thy Faith in me by these thy words Declaring manifestly that thou dost by true Faith believe in me and rest thy self thus upon my Power and Mercy for the obtaining of this Miracle
Pharisees and of Herod together with his reproof of them for misunderstanding that his Admonition from Verse 14. to the 22. 4. His miraculous Curing of a blind man near to the Town of Bethsaida from Verse 22. unto the 27. 5. His questioning with his Disciples touching the opinion of the People and touching their own opinion of his person together with their Answer thereunto Verse 27 c. unto 31. 6. The foretelling of his Passion and Resurrection Verse 31 c. to the 34. 7. Lastly A sum of Doctrine delivered by our Saviour to his Disciples and the Common People Ver. 34. to the end of the Chapter Touching the first The miraculous feeding of 4000 c. we may consider 1. The Circumstances of the Miracle Ver. 1. unto the 6th Verse 2. The Miracle it self or the manner of working it Ver. 6 7 8 9. The Circumstances are three 1. The time when it was wrought In those dayes that is about the same time in which he cured the deaf and dumb man at the Sea of Galilee mentioned in the latter part of the former Chapter See Matth. 15. 32. 2. The Occasion of it The People's want of Food which is amplified by the greatness of the Multitude which were in this want The Multitude being very great c. Ver. 1. 3. A special Antecedent or Preparative going before the Miracle and making way unto it viz. The Conference of Christ with his Disciples about the People's great want and distress and about the supply of their want by using some means of ministring food unto them Ver. 2 3 4 5. Touching the first Circumstance viz. The time when this Miracle was wrought I will not insist upon it because there is no matter of great moment to be plainly gathered thence for our Instruction Observ Observ Onely we may observe the unwearied pains and diligence of our Saviour in doing good by his Miracles to the People in that he wrought so many Miracles at or about one and the same time for having before cured him that was deaf and dumb and many others also which were lame blind c. as may appear Matth. 15. 30. yet he is not weary of doing good but unto all the former Miracles which he had wrought at this time he addeth this also of feeding the whole Multitude miraculously See Ver. 2. He had spent three dayes c. This must teach us after his Example to be painful and diligent in doing good to others and in shewing Love and Mercy to them according to our abilities and as occasion is offered Gal. 6. 9. Let us not be weary of well-doing c. True Love is laborious and diligent in doing good to others Souls and bodies at all times upon all occasions c. 1 Thess 1. 3. The Apostle mentioneth their Labour of Love Touching the second Circumstance The Occasion of this Miracle The People's want of Food amplified by the number of the People being very great Having nothing to eat that is No Provision of Food or Victuals to satisfy their hunger Observ 1 Observ 1. In that our Saviour took occasion from their want of Food to work this Miracle for the supply of their want and relief of their necessity Hence observe that we should after his Example take occasion from the miseries and necessities of others to shew our love and mercy in helping and relieving them as we are able The consideration of their necessities whether bodily or spiritual should provoke and stirr up our Love and Mercy to help and relieve them Gal. 6. 10. As we have Opportunity let us do good to all c. that is as occasion is offered us by others wants and necessities Isa 58. 7. Is not this the Fast that I have chosen when thou seest the naked that thou cover him c. Reason Reas This is one cause why the Lord doth suffer others to be in misery and necessity that so from their want we might take occasion to shew our Love and Mercy in relieving them Their necessity is our best opportunity of doing them good Vse 1 Use 1. See then how fit it is for us to take special notice of the miseries of others both bodily and spirituall for else how can we take occasion by them to shew our love and mercy in relieving them See then how fit it is to visit and go unto such as are in misery or want in sickness pain poverty c. Exod. 2. 11. Moses being grown up went out to his Brethren and looked on their burthens And Mat. 25. the Elect shall be commended and rewarded at the last day for visiting and coming unto Christ's faithful Members being sick and in prison Use 2 Use 2. Reproof of such as are not moved by consideration of others miseries and wants to help and relieve them being able but neglect and let slip such good occasions of shewing their Love and Mercy to others This shews want of true Love and Mercy whose property it is to take all good occasions of doing good to others Use 3 Use 3. This shews the great sin of those who take occasion from others necessities and miseries to insult over or upbraid them Vse 4 Use 4. To stir us up to take special notice of others wants and miseries both bodily and spiritual and from thence to take occasion of comforting and relieving them as we are able Seest thou another in poverty and want and art able to supply his want Take occasion to shew thy love in helping him Seest thou another suffer Hunger Thirst Nakedness Take occasion as thou art able to supply him with Meat Drink and Raiment Seest thou one that is in sickness pain c Take occasion to comfort him to pray for him c. So in spiritual necessities of others c. See Mark 6. 34. Observ 2 Observ 2. In that the greatness of the Multitude which wanted Food is mentioned the more to amplify and set out the greatness and weightiness of this occasion which moved our Saviour to work this Miracle Hence gather that the greater and more weighty occasion is offered us the more careful and forward should we be at any time to do good to others The greater multitude of People were now in want of Food the more careful was our Saviour to work a Miracle for the relieving of them So at other times the greater occasions were offered him of doing good either by his Miracles or Doctrine the more careful and forward was he to do good Matth. 13. 2. when great Multitudes were gathered unto him he took occasion to speak many things to them in Parables And Mark 3. 20. we heard that when a great multitude came together to hear him and to be partakers of his Miracles he was so forward to take that special occasion of doing them good that he suffered himself and his Disciples to be hindred from eating their Meat The like zeal and forwardness should we shew in doing good when such special and
blind man c. April 24. 1625. IN the History of this Miracle there are five principal matters set down by the Evangelist 1. The Occasions of it Ver. 22. Our Saviour's coming to Bethsaida c. 2. A Preparative used before it by our Saviour viz. his taking the blind man by the hand and leading him out of the Town in the beginning of Ver. 23. 3. The Manner and order of his working the Miracle He spit on his eyes and put his hands c. 4. The Miracle it self in the end of the 25th Verse He was restored and saw every man very clearly 5. The Consequent Ver. 26. He sent him away to his House c. Of the two first of these I have before spoken Now followeth the third which is The manner and order of Christ's working this miraculous cure on the blind man Concerning which two things especially are to be considered of us 1. That in working it he used certain outward actions and gestures as spitting on his eyes and touching or putting his hands on him twice c. 2. That He did not work this cure all at once or on the suddain as his usual manner was ar other times but by degrees For upon the first touching of his eyes and putting of Spittle on them he began in part to recover his sight which afterward upon our Saviour's second touching was perfectly restored to him Of the first When He had spit on his eyes that is put Spittle upon his eyes with his hands as the next words do imply And put his hands upon him that is Touched the eyes of the blind with his hands Quest 1 Quest 1. Why did he use these outward actions seeing he could have cured him without them onely by his word spoken yea without speaking any word onely by his immediate Power Answ Answ That by these outward Actions he might the more plainly and sensibly declare and shew both his Power and Goodness that he was able and willing to cure this blind man And herein he had respect to the weakness of the Faith of the blind man and of those that brought him unto Him therefore he uâ—ed these outward actions and gestures as special signs testimonies and pledges of his Divine Power and Goodness for the greater confirmation of their Faith Quest 2 Quest 2. Was there any natural Vertue or Power in the Spittle of Christ or in his hands to give sight to the blind Answ Answ Not so but he used Spittle and Imposition of his hands onely as outward signs and tokens of his Power and Mercy shewed in curing the blind As for the Power and Vertue of the miraculous curing it was not in the humane Nature of Christ nor in any part of his humane Body much less in the Spittle proceeding from his mouth but it was wholly and onely in the Divine Nature or God-head of Christ Quest 3 Quest 3. Why did He use so weak and unlikely a means as the Spittle of his mouth in curing the eyes of the blind Answ Answ The more to set forth the greatness of his divine Power being able to work so great an Effect by so weak means yea to work above and contrary to ordinary means Observ 1 Observ 1. That by nature we are very slow and hard to believe and rest on Christ's Power and Goodness for help and deliverance in our Necessities and Miseries Thus it was with this blind man and those that brought him to Christ else our Saviour needed not to have used these outward helps to strengthen their Faith as outward touching and putting spittle on his eyes Thus also it was with the Father of him that was possessed with a Devil Chap. 9. 24. he was said to believe and rest on Christ's Power and Goodness for the curing of his son and therefore as he professed his Faith so withall he complained of his unbelief Yea thus it was with Christ's own Disclples many times when they were in trouble or danger they were very hard to believe and rest upon Christ's Power and Goodness to help them So Mat. 8. when they were in danger of drowning c. So Mat. 14. when Peter was bid to come upon the Water to Christ and the Wind began to be boystrous he was afraid c. So the Israelites Psal 78. 19. Can God furnish a Table c. Vse Use Labour every one to see and feel this natural corruption and unbelief which makes us so slow and hard to believe and rest on Christ's Power and Goodness to help and relieve us in our Necessities and Miseries Experience may teach us this how hard we find it in our times of trouble or danger or necessity and want to rest on the Power and Goodness of God and of Christ for help and deliverance How apt are we then to distrust and doubt hereof As every other practice of Faith is hard to our corrupt nature so this to rest throughly perswaded of God's Power and Mercy to help and relieve us in our Necessities and Distresses Labour to see and bewail this our naturall infidelity and be humbled for it and let it move us daily to pray against it c. Observ 2 Observ 2. The Goodness and Mercy of Christ Jesus our Lord toward such as are yet but weak in Faith that he doth not onely bear with their weak Faith not rejecting and casting them off for the same but is also careful to use means to confirm strengthen their weak Faith So here he useth this outward touching of the eyes of the blind and the putting of spittle on them as outward Signs and Pledges of his Power and Will to cure him that by these outward means his Faith and the Faith of those that brought him unto him might be strengthened See before Chap. 7. 33. Observ 3 Observ 3. The great Power of Christ being able to work great matters and wonderfull effects by weak means To cure the blind man by putting spittle c. So in his other Miracles 2 Cor. 12. 9. By poor unlearned Fishermen he converted the World c. Vide pag. sequent 1 Cor. 1. 21. By foolishness of preaching he saves us So the Sacraments are weak means in appearance yet in them Christ's Power is manifested Vse 1 Vse 1. Terrour to wicked enemies of Christ He can confound them by weak means 1 Cor. 1. 27. As Pharoah plagued by Frogs Lice c. Psal 3. 9. Thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel Vse 2 Vse 2. Comfort to the godly at all times specially in Troubles and Distresses when most weak and unable to help themselves then flye to Christ's Almighty Power c. Though we be weak to bear Crosses to resist Temptations c. Use 3. Despise not the Word preached or Sacraments c. Phil. 4. 13. Mark 8. 24. And he looked up and said I see Men as Trees walking May 1. 1625. NOw followeth the manner of Christ's proceeding
of the Cloud So at the giving of the Law he spake unto Moses and the People out of a thick Cloud Exod. 20. And though it be said Exod. 33. 11. that God spake to Moses face to face c. yet that is not so to be taken as if he had spoken to him directly and immediately or as if he had shewed him his immediate face and presence for no Man could see that upon Earth and live as the Lord himself telleth Moses in Ver. 20. of the same Chapter but it is meant onely of the familiar manner of God'â— speaking and revealing of himself unto him Now the Cause and Reason why the Lord hath used thus mediately to reveal himself to men and not immediately is this that so they might not be too much astonished with fear at the fight of his Glory or hearing of his Voice but that they might be able to hear and understand his Will revealed to them And by this he hath in all Ages shewed his great mercy and goodness toward his Church and People in the manner of revealing his Will to them in that he hath therein condescended and stooped to their weakness teaching and instructing them in such manner and by such means as they were able to bear And although the Lord did at some special times manifest himself more immediately and in more terrible and fearful manner than at other times yet it was alwayes in such sort as they were enabled in some measure at least to hear his Voice and to understand his Will Now as this mercy and goodness of God in stooping to our weakness hath alwayes appeared in the extraordinary and more immediate Apparitions of God and Revelations of his Will to his People so especially it doth appear in the ordinary manner and means of revealing his Will to us namely in the Ministry of his Word in which he doth so familiarly and plainly speak unto us not by Angels nor in extraordinary Visions or Dreams nor by miraculous Clouds appearing in terrible manner but by the Voice of mortall men like unto our selves which is such a kind of Teaching as is of all other most plain familiar and easy for us to conceive and understand and whereof we are most capable and best able to profit by it Therefore let us thankfully acknowledge this as a great and unspeakable mercy of God to us that he doth not onely teach us and reveal his Will unto us in the things which concern our Salvation but doth also apply himself to our Weakness in the manner and means of teaching us being such as we are best able to bear If God himself should come from Heaven and immediately appear to us in his infinite Glory and speak to us by his own immediate Voice it would strike us dead to the Earth See Exod 20. 19. Yea if he should but send his glorious Angels to speak to us how terrible would their Voice and Presence be unto us Or if he should appear in a miraculous Cloud and so speak to us as now he did to the three Disciples in Mount Tabor how would it astonish us But now seeing it is the Lord's Mercy to speak in so plain mild and familiar manner to us by the Ministry of men like our selves How thankful should we be and how gladly should we hear his Voice thus speaking to us for our good and how highly should we esteem of this Ordinance of God in the Ministry of his Word by men So likewise of Ministers c. Now followeth the matter it self which was uttered or spoken by the Voice which came out of the Cloud This is my beloved Son hear him General Observation That there is a distinction of Persons in the God-head though but one Essence God the Father the first Person did utter this Voice And Christ the Son the second Person being present also was that Person concerning whom the Voice spake In which words are two things contained 1. A special Testimony given of the Person of Christ This is my beloved Son 2. A speciall Precept or Commandment given unto the Disciples in respect of Christ To hear him Of the first This is my beloved Son Matth. 17. 5. these words are added In whom I am well pleased But my purpose is to speak onely of the words set down by Mark. Here note that this testimony of Christ's Person that he is the Son of God was given from Heaven not for Christ's own sake or in respect of him for he had no need at all to be taught this truth touching his own Person nor to be confirmed in it but this Testimony was given for the Disciples sakes being now present with Christ that by this means their Faith might be confirmed in the truth of Christ's Person that he was the Son of God So Joh. 12. 30. at another time a little before his Passion when the like Voice was sounded from Heaven touching Christ our Saviour himself tells his Disciples that the Voice came not because of him but for their sakes Object Object The Disciples did already believe Christ to be the Son of God and Peter in the name of all the rest had a little before confessed him so to be as we heard Chap. 8. ver 29. and as it appeareth Mat. 16. 16. Therefore this Testimony from Heaven may seem needless Answ Answ Though they did already believe Christ to be the Son of God yet it was no needless thing but very necessary for them to be yet further confirmed in this truth 1. Because their Faith was as yet but weak and so had need of further strengthning especially seeing they were appointed to be special Witnesses of this truth afterward to others 2. This truth of Christ's Person that he is the Son of God is a main and principal Point of Doctrine taught in the Gospel of great necessity to be known and believed unto Salvation and therefore they had need to be throughly stablished in the belief of it 3. Though they did already believe Christ to be the glorious Son of God yet because he was not long afterward to be greatly abased and to suffer death as a man yea the shameful death of the Cross Therefore lest when they should see this come to pass they should begin to doubt of his Person whether he were indeed the Son of God it was needful for their Faith to be yet further stablished herein by this Voice of God himself from Heaven that so they might be the better armed against that great scandal and offence which otherwise they would have taken at his Cross and Sufferings But to come to the words of this Testimony touching Christ's Person In them are two things contained 1. That he is the Son of God 2. That he is his beloved Son Of the first How Christ is said to be the Son of God see before Chap. 1. Ver. 1. viz. not by Creation as the Angels nor by Adoption as true Believers in Christ but by natural Generation
permission yet none at all over our Souls c. Vse 2 Use 2. See that we are not to judge any to be rejected or forsaken of God though they be much abused disgraced and persecuted by the Wicked in this Life For God often permitteth the Wicked thus to have their Wills of his dearest Saints and Servants in respect of their bodies and outward estate c. And if we should so judge we should condemn the holy Prophets Apostles Martyrs yea Christ himself Observ 3. See here the extream rage and malice of the Wicked against the true Saints and Servants of God in that they do not onely hate them and set themselves against them as Enemies but also do desire and seek to have their Wills of them that is to satisfy their own malicious Minds and Wills in abusing and wronging them all manner of wayes so far as God permitteth them They do not desire or care to do what is just and equall to them but what is pleasing to their own malicious Wills to do even what they list unto them that is to spend the utmost of their malice upon them and against them Thus Herod and Herodias did even what they listed to John Baptist they even fulfilled their own malicious Wills against him and upon him in imprisoning and putting him to Death Psal 12. 4. David's Enemies resolve with themselves that with their Tongues they will prevail against him c. So the wicked Jews though they could all edge no just cause unto Pilate why our Saviour should be condemned and crucified yet to satisfie their own malicious Wills against him they would needs have it done that by this means they might wreck their malice and envy upon him to the full So the persecutors of the Church c. And such is the malice and outrage of the wicked often against the Saints of God that they desire nothing more than to satisfie their own malicious Minds and Wills by offering unto them the greatest wrongs and abuses which they are any way able Vse Vse This should move us to acknowledge and magnify the goodness of God in curbing and restraining this extream rage and malice of the Wicked against his Saints and not suffering it so far to break out as otherwise it would It is God's great mercy to set bounds and limits to this malice of the Wicked which of it self is boundless having no measure For although the Lord do suffer the Wicked sometimes to satisfie their own Wills and malicious Desires and Purposes against his faithfull Servants yet he doth not alwayes suffer this neither doth he at any time absolutely give up his Servants unto the malicious Will of their Enemies but he so limiteth and restraineth the malice of the Wicked that they go no further in shewing the same against his Saints than he doth think good to permit and suffer them Were it not for this mercy of God in restraining the outragious malice of the Wicked they would soon devour and utterly root out the true Church of God from the face of the Earth Let us therefore bless God and be truly thankfull for this his goodnesse and mercy Now followeth the Ground or Reason of John Baptist's coming viz. The testimony of the Scriptures which fore-told it As it is written of him That is As it was fore-told or testifyed before of him in the writings of the Prophets in the old Testament Now these words seem to have relation chiefly to the coming of Elias or John Baptist mentioned by our Saviour in the first words of this verse and not so much unto those things which he had suffered at the hands of his wicked Enemies For we do not read in the Prophets of any expresse mention made of the Sufferings of John Baptist which he should suffer at his coming but his coming we find to be expresly foretold by the Prophet Malachi Chap. 4. 5. Behold I will send you Elijah the Prophet c. that is John Baptist in the Spirit and Power of Elias c. Observ Observ In that our Saviour here affirmeth that the Prophecy of Malachi touching the coming of Elias or John Baptist was already fulfilled and accomplished that John Baptist was indeed come and had fulfilled his Ministery as was written of him c. Hence gather That the Scriptures are the true and undoubted Word of God and not Men's writings only Inasmuch as the Prophesies contained in them concerning things to come have been truly and certainly fulfilled in their due time though many hundred years after as here the Prophecy of John Baptist his coming before Christ c. So also the Prophecy of Christ's coming in the Flesh and of his Sufferings The Prophecy of calling the Gentiles by the preaching of the Gospel The Prophecy of the Jews Captivity in Babylon and of their Deliverance by means of Cyrus King of Persia after seventy years The Prophecy also of the Destruction of Hierusalem and the Temple by the Romans fore-told by our Saviour Matth. 24. All these and many other have been already fulfilled in their due time though long after they were fore-told which is one speciall evidence to prove the Scriptures to be the true and undoubted Word of God indited by his Spirit for none but God himself could fore-tell those things which are fore-told in Scripture and which have been hitherto fulfilled so certainly in their due time This therefore must strengthen our Faith in this main Point touching the truth of the Scriptures to be the very Word of God himself and cause us undoubtedly to believe all things contained in them And in particular it serves to strengthen our Faith touching the fulfilling of those Prophesies of Scripture which are yet unfulâ—â—lled as namely touching the calling of the Jews the destruction of Antichrist the generall Resurrection of Bodies and coming of Christ at the last Day to Judgment c. Mark 9. 14 15. And when He came to his Disciples c. Janu. 28. 1626. HEre followeth the second general part of this Chapter containing the History of a great Miracle wrought by our Saviour in curing a lunatick Child and in casting the Devil out of the same Child being possessed therewith This History is laid down from the 14. to the 30. verse of this Chapter In which we have to consider three things 1. The Antecedents or Occasions of this great Miracle which went before and made way unto it ver 25. 2. The manner of our Saviour's proceeding in the working of the Miracle ver 26 27. 3. The Event or Consequent which followed ver 28 29. Of the first The occasions of the Miracle are sundry 1. Our Saviour's returning or coming back to his Disciples after his Transfiguration in the Mount together with some speciall Events or Accidents which happened at his return as that he found a great Multitude with his Disciples and the Scribes questioning with them c. ver 14 15. 2. His questioning with the Scribes touching the
1. The Consideration of the grievousness and long continuance of his Son's misery and affliction 2. The Unability of the Disciples to cast out the Devil though he had sought to them to do it 3. Our Saviour's delaying of the time so long before he did help and deliver the Child 4. That hitherto his Child was so far from being helped that he grew rather worse the Devil tormenting him more grievously than before and that in the presence of Christ All these considerations laid together were no doubt so many main hinderances to the Faith of this man and occasions of his doubtfulness and wavering in belief of Christ's Power Have Compassion on us c. he joyns himself with his Son as accounting his Affliction to be his own Now in the words consider two things 1. The manner of renewing his Sute and Prayer to Christ with much Weakness of Faith discovered by his doubtful speaking of Christ's Power If thou canst c. 2. The Petition or Request it self which he maketh to Christ that he would have Compassion on him and his Son and help them viz. by casting the Devil out of him Of the first Observ That the Saints and Children of God do sometimes pray with much weakness of Faith their Faith in Prayer is not alwaies strong or powerful but oftentimes very weak and joyned with much doubting and wavering especially in time of trouble and distress So here the Father of the possessed Child prayes to Christ but with much weakness of Faith Psal 77. 1. David prayed earnestly to God in his trouble and yet Ver. 7 c. it appears that he felt much weakness of Faith at that time Vse Use See that there is no cause for us to be discouraged though we feel much Weakness of Faith in our Prayers especially when we are in trouble and distress inward or outward for thus it is oftentimes with other Saints and Children of God yea with the best of them Neither doth this Weakness of Faith hinder our Prayers from being accepted of God or from prevailing with him as we see also in this Example of the Father of this Child whose Prayer was accepted of Christ and prevailed with him though joyned with great Weakness of Faith It is not the strength or measure of Faith but the truth and sincerity of it that maketh our Prayers acceptable and available with God neither doth he hear us for the worthiness of our Faith but for his Promise sake and for the Merit and Intercession of Christ especially Therefore though thou feel much Weakness of Faith in Prayer be not out of heart or discouraged in the duty but be constant in it assuring thy self that God doth hear and accept thee in Christ for his Promise sake notwithstanding the Weakness and Imperfection of thy Faith Onely see thou do not approve of thine own Infidelity or Doubtings but resist them by all means and labour daily for more strength of Faith in prayer Jam. 1. 6. Let him that asketh Wisdom of God ask in Faith nothing wavering c. that is let him not in his prayer give way to wavering or doubting so as to suffer it to prevail over his Faith but let him resist and strive against such wavering in prayer Observ 1 Of the second Observ 1. In that this father of the child doth not give over his Suit and Supplication to Christ but doth now renew the same again though our Saviour did not help and deliver his child at first but delayed the matter Hence we are taught not to give over praying and seeking to God in our Troubles and Distresses but to persevere therein constantly renewing our requests with the more fervency when we are not helped or delivered at first See before chap. 7. ver 28. Rom. 12. 12. Continue instantly in prayer especially in time of trouble So Ephes 6. 18. Watch thereunto with all perseverance c. Thus have the Saints of God done in their Troubles Though they have not been helped or delivered upon their first praying to God no nor for long time yet have they not fainted in prayer but have continued and persevered renewing their requests with the greater fervency Thus David being in trouble and having prayed and sought to God for help though the Lord did not help him at first but delayed long yet did he not give over praying but continued and renewed his requests as we may see Psal 13. Psal 69. 3. So Lam. 3. 44. The Church being in affliction complaineth that God did not hear or help them at first but covered himself with a Cloud that their prayer should not pass thorough and yet they continued still praying unto him as appeareth in that Chapter 2 Cor. 12. 8. Paul being in inward distress buffetted by the Messenger of Satan prayed thrice that is often unto God for removall of that affliction though he were not delivered upon his first or second prayer yet he gave not over but persevered constantly Vse Use To stir us up unto this perseverance in prayer to God in time of our Troubles though we be not helped at first c. See before chap. 7. ver 28. Observ 2 Observ 2. Have compassion upon us c. It is the Lord 's free mercy and compassion that must move him to help and deliver us out of our troubles and miseries which we are in at any time therefore this father of the child first prayeth unto Christ to have mercy or compassion upon him and his son and then to help them It is not any goodness or worthiness at all in us that can move the Lord to help and deliver us but onely his free mercy and compassion toward us Therefore the Saints of God have used this as the best argument to move the Lord to help and deliver them even his own merciful nature and disposition toward such as are in misery So David Psal 57. 1. Be mercifull unto me O God be mercifull unto me for my Soul trusteth in thee yea in the shadow of thy wings will I make my refuge till these Calamities be over-past So Psal 69. 13. In the multitude of thy mercy hear me in the truth of thy Salvation Deliver me out of the mire and let me not sink c. Vse Use Teacheth us in all our Distresses and Miseries outward and inward to deny our selves and to fly to this gracious mercy of God praying him for his own own mercies-sake to help and deliver us Psal 25. 11. For thy Name-sake pardon my Iniquity that is for thy mercies-sake See also ver 16. Turn thee c. Observ 3 Observ 3. Help us In that he joyneth himself with his child in this petition to Christ we learn That Parents should accompt the miseries and afflictions of their children as their own miseries and so to be affected with them praying for them and using all other good means for their help and deliverance as they would do for themselves So the Woman of Canaan Matth. 15. 22.
as that which is done to him is accounted as done to Christ himself Therefore we are to do service to our neighbour by love Vse 1 Use 1. To reprove such as disdain or think much to do any mean or base office of love to their brethren especially to those of the meaner sort As to visit them in sicknesse or other distresse to relieve and help them in their miseries and necessities c. Many think it a disparagement to them to stoop so low as to perform these and such like offices of love and mercy to others But this shews want of true humility and charity which if it were in them at least in that degree as it should be it would cause them to think no duty of love too mean or base for them to perform for the good of their brethren Others again are all for themselves so given to serve themselves and their own turn to seek their own profit c. that they regard not to serve others by love The common sin of these times Vse 2 Use 2. It must teach and move us willingly to humble and abase our selves so far towards others as to make our selves their very servants in humility and love being ready and forward at all times to do the meanest office and duty of love and mercy for the good of our brethren especially if it be to further the spiritual good and salvation of their souls To this end consider that God hath created us and sent us into this world to this end that we should not live to our selves or serve our selves and seek our own good onely but that we should serve God in serving our brother and neighbour See therefore that we make conscience so to do Shall Christ Jesus the Son of God so far abase himself as to become a servant to us for our good and salvation and shall not we much more become one anothers servants in humility and love Mark 9. 36 37. And he took a Child c. Aug. 12. 1627. IN the former Verse we heard how our Saviour did by way of Precept or Admonition teach his Disciples the practice of true Humility shewing what was to be done of them if they desired to attain to true honour and preferment above others viz. That they must abase and humble themselves one below another by the practice of Humility c. Now in these two next Verses he confirmeth the same Doctrine by a reall Type or example of humility which he took occasion to set before their eyes viz. the example of a young Child which he took and set in the midst of them that by beholding him they might be the more moved and perswaded to labour and strive to the true practice of humility one towards another Quest Quest Why did he propound and set before them this example or pattern of Humility in the young Child Answ Answ Because he knew that it was the nature of man to be much more moved and affected with visible and â—ensible exampleâ— set before them than with bare words or Precepts onely when they are to be taught any point of Christian Doctrine or practice and therefore this Doctrine of Huâ—ility being a Doctrine so needfull for them as we have heard before and yet so hard to practice he doth teach it and urge it to them not onely by Precept but also by this visible example of a young Child set before them Observ Observ Hence gather the excellent use of the Sacraments of the Church for the better confirming of our Faith in Christ in that those sensible signs and Seals of Gods Covenant being added to the Word are more apt to affect us then the bare Word and Doctrine of Christ alone For by the Sacraments the Doctrine of the Word is made sensible not onely to our ears but even to our eyes hands taste c. and so is the more apt to affect us and to confirm Faith in us Therefore here take notice of the goodness of God towards us who knowing how apt we are to be led by outward sense and how hard we are to believe his Promises unless we do after a sort outwardly see and taste and handle them as it were therefore he hath herein condescended to our weakness in giving us not onely his Word but also his Sacraments as outward sensible signs and seals of the truth of his Word the more to help our Faith Let us be truely thankfull for this mercy and shew it by our reverent estimation of the Sacramentâ— and by our Religious and Conscionable use of them as occasion is offered Now more particularly in the words consider two things 1. Our Saviour's propounding or setting before hâ—â— Disciples this lively pattern of humility in the young Child which he took in his arms c. 2. His application of that example or making use of it to his present purpose for Instruction of his Disciples In that he takes occasion thereby further to commend and urge unto them the practice of true humility ver 37. Of the first In propounding this example to them he used a twofold action or gesture 1. He took the child in his arms 2. He set it in the midst of them He took a Child It is most likely it was some Child that was in the house where our Saviour and his Disciples now were in Capernaum Now he took the Child into his arms as appeareth in the words following which seem to be spoken by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelist mentioning that last which was done first for he did first take the Child in his arms and then set him in the midst of them Now in that it is said he took him in his arms this shews it was but a small and young Child and so he is Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child Matth. 18. 2. yet not so little or young but that as it seemeth he was able to stand and to go alone for in the sâ—me place of Matthew it is said that our Saviour called the Child unto him and set him in the midst of them Observ 1 Observ 1. Christ's special love and Affection to Mankind which was so great that he testified and shewed it even to young Children as here and at other times by admitting them into his presence and company setting them beside him Lukâ— 9. 47. taking them up into his arms and putting his hands upon them and blessing them as cap. 10. 16. And ver 14. he was much displeased with his Disciples for going about to â—inder the young Children from being brought unto him All this shews his great love and affection which he did beaâ— even unto little Children much more unto man-kind in general but especially unto his true Church This love to mankind and especially to his Church Christ Jesus shewed by manifold effects of it while he lived on Earth but especially by laying down his life for us Joh. 15. 13. So 1 Joh. 3. 16. Hereby perceive
love to him again by the fruit of our obedience to his will for this is the most excellent fruit and testimony of true love to God 1 Joh. 5. 3. This is the love of God that we keep his Commandments c. If thou wouldest be truely thankfull to God for his infinite love in sending Christ to be thy Saviour shew it by Obedience to his blessed will by thy care to glorify him in thy life and Conversation And to this end Pray for a true feeling of the length breadth depth and height of God's love to thee in Christ as the Apostle doth Ephes 3. 18. Use 2 Use 2. This is matter of great comfort to all penitent sinners that are truely humbled for their sins to assure them that God having Ordained and sent his own Son into the World to this very end to Redeem and save such therefore he neither can nor will reject such sinners as are truely humbled and do come unto him to seek and crave Pardon and Mercy How may this comfort such humbled sinners who having offended God and beginning to feel the burden of their sins are afraid to come unto God for mercy How should this encourage such to come unto him and to seek unto him by Repentance and by the Prayer of Faith for Pardon c. knowing that he desireth not the death of a sinner but that he should repent and be saved and this he hath sufficiently declared by sending his own Son into the World to Redeem and save sinners c. Think of this seriously and let not the greatness of thy sins hinder thee from comming to God for mercy Though they be red as Crimson c. Use 3 Use 3. Seeing God hath so shewed his love to us in sending his Son to Redeem us this ought to move us to love one another truely and to shew our love by seeking the good and Salvation of each other 1 Joh. 4. 11. Beloved if God so loved us we ought also to love one another Observ 4 Observ 4. The greatness of our sins and misery by nature in that God the Father saw no way to Redeem and deliver us but by sending his own Son into the World to take our nature on him and to dye and suffer for our sins for this was the very end of his being sent into the World viz. to Redeem us from sin by the merits of his death Rom. 8. 3. God sending his Son in the likeness of sinfull flesh and for sin c. Now in that there was no other way or means for us to be delivered from our sins and to be reconciled to God but onely by the sending of Christ the Son of God to work our Redemption and that by dying and suffring the wrath of God for us this shews the hainousness and grievousness of our sins and greatness of our misery by nature by reason of sin Our sins were they which fetched Christ from Heaven and caused him to be sent forth from the bosome of his Father into the World to take our nature upon him yea to dye and suffer for us Use Use Let us labour to see and feel this hainousness of our sins and greatness of misery in our selves and in sight thereof to be truely humbled with godly sorrow yea to hate and detest our sins as the cause of all that misery which Christ the Son of God was sent from Heaven to deliver us from Especially now we come to the Sacrament in which is represented to us the death of Christ and work of Redemption which he was sent to perform which should therefore put us in mind of our sins and break our hearts with godly sorrow for them Till we be thus humbled we are not fit to be partakers of that redemption which Christ came to purchase for us which is sealed in the Sacraments He came to heal the broken-hearted c. Mark 9. 38 39 40. And John answered him saying Master c. Sept. 2. 1627. HAving finished the fourth principal part of this Chapter in which our Saviour taught his Disciples the practice of humility in a private house at Capernaum Now we are come to the fifth and last part of the Chapter in which the Evangelist layeth down sundry other Points of Christian doctrine which our Saviour took occasion at the same time as is probable to teach unto his Disciples But first the Evangelist setteth down a Conference which happened between our Saviour Christ and John his Disciple touching the fact of the disciples in forbidding one who cast out devils in the Name of Christ and did not follow him In which Conference are two things contained 1. The speech or words used by John unto Christ Ver. 38. 2. Christ's answer unto them Verse 39 40. In the first consider two things 1. The manner of John's speaking unto Christ viz. In reverent manner calling him Master giving him this title in token of reverence 2. The matter of his speech containing a Narration or report of the fact of the Disciples in forbidding him that cast out devils c. It is likely that John took occasion from Christ's former words to relate this matter to him Observ Observ See how reverently John speaketh unto Christ calling him by this honourable Title Master thereby testifying his reverent respect of him which may teach us our duty viz. not onely to have our hearts inwardly affected with a religious fear and reverence of the Person of Christ Jesus now in heaven but also to shew it by all outward tokens of reverence in our words gestures and whole behaviour towards him And as at all times so especially when we come before him at any time to perform any special religious duty or service as in Prayer hearing his Word receiving his Sacraments c. If the disciples were so reverently affected toward Christ living on earth with them in his state of humiliation much more ought we now that he is exalted to the right hand of God in heaven Psal 2. 11. Even Kings and Judges of the earth are commanded to serve the Lord with fear and reverenceâ— and to kiss the son that is to perform all reverent subjection unto the Person of Christ lest he be angry with them c. Of the second The matter of John's speech used unto Christ viz. the Narration or Reporting unto him of his own and his fellow disciples fact in forbidding one that cast out Devils in Christ's Name c. Which Narration consisteth of two parts 1. Touching the party whom they saw casting out devils in Christ's Name who is also further set forth by his outward profession or manner of life negatively set down He was one that did not follow Christ 2. Touching their own behaviour or practice towards him In that they did forbid him to cast out devils c. Together with the reason why they did so Because he followed not Christ First To open the meaning of the words We saw one casting out devils Viz.
of God to such as perform works of charity or mercy to the Saints of God in this life It is a sure and certain reward which shall be most certainly given to them of God neither can they lose or be deprived of it God having promised it unto them he is most true and faithful in keeping promise and withal of absolute power able to perform what he hath promised Use Use To strengthen our faith and hope in this excellent reward promised to such as shew love and mercy to the Saints of God and so to perswade and encourage us the more to forwardnesse in the works of charity and mercy to the Saints of God and to good Christians being assured of this both upon the promise of God and restimony of Christ himself sealed with an asseveration and with his own immediate authority that we shall not lose our reward Therefore let us build upon this Word and Promise of Christ and make sure account to be richly rewarded of God himself both in this life so far as shall be good for us and especially in Heaven with the crown of everlasting life for all the love and mercy which we have shewed here to good Christians Though as yet the reward be deferred and in the judgment of carnal reason we see nothing less than any sign of recompence but all the liberality and kindness we have shewed to the Saints of God seemeth to be utterly lost and cast away yet labour by the eyes of faith to see the reward promised and by assured hope to wait for the obtaining of it in due time In the mean time remember that of the Apostle before mentioned Let us not be weary of well-doing For in due season we shall reap c. Mark 9. 42. And whosoever shall offend one of these little ones c. Octob. 7. 1627. VVE heard in the former Verse how our Saviour commended the practice of love and mercy toward his true Disciples by rpomising an excellent and most sure reward to all those who perform but the least work of charity to such Now in this 42. Verse he doth on the contrary threaten a grievous Judgment or Punishment against such as shall offend any that are good Christians or his true Disciples Where consider 1. The persons against whom this punishment is threatned described by their sinne which they commit and for which they are threatned Whosoever shall offend c. 2. A description of the persons offended which are good Christians or Christ's true Disciples 1. By the name or title given them called little ones 2. By one special property such as believe in Christ 3. The Judgment or punishment threatned against those that shall offend such Which punishment is set forth by a comparison from the less to the greater Compared with the puinshment of such a one as is cast into the Sea to be drowned and that with a milstone about his neck and affirmed to be more grievous It is better for him c. First to clear the meaning of the words Whosoever shall offend The word in the Original Text doth properly signifie to lay a stumbling block before another to cause him to stumble or fall and so to hinder him from going on in his way Now from hence it is borrowed and applyed oftentimes in Scripture to such as do use any means whereby to hinder or discourage others in their Christian course Which is done two wayes 1. By evil example of life giving occasion to others of stumbling or falling into sin and so hindring them in their Christian course and in the way unto eternal life and salvation either by doing things unlawfull or by abuse of liberty in things indifferent Rom. 14. 13. Judg this rather that no man put a stumbling block or an occasion to fall in his brothers way So 1 Cor. 8. ult If meat do make my brother to offend or scandalize him c. 2. By any external wrongs injuries or abuses offered to others in word or deed whereby they are offended hindred or discouraged in their Christian course And in this latter sense we are to take the word offend in this place Sic Maldonat Musculus Winkelman Chrysost Enthym c. That this is the meaning may appear by the opposition which is between these words of our Saviour and those which went before in the former Verse For having promised reward to such as shew love to good Christians now on the contrary he threatneth Judgment against such as offer wrong or injury to such But more plainly this opposition is expressed Matth. 18. 5 6. One of these little ones This is not to be understood of children in age but of such good Christians or true Disciples of Christ as do resemble little children in the grace of true humility or lowliness of mind So before Verse 37. And this to be the meaning appears by the words following in that they are said to be such as believe in Christ which cannot be said properly of little children in age who wanting knowledg and discretion are not capable of actual faith though they may have a seed of faith wrought in them secretly by the Holy Ghost Quest Quest Why doth our Saviour here mention this property of humility c. Answ Answ 1. To commend it the more 2. Because he knew that the humility of his disciples would expose them to contempt and injuries That believe in me That is do not onely believe me to be the true Messiah and Saviour of Mankind but also do by true faith rest and rely upon me for eternal life and salvation This is added to set forth the dignity and excellency of Christ's true Disciples and so to aggravate the sin of such as should contemn or abuse them It is better for him that a milstone were hanged c. For the better understanding of these words we must know That St. Hierome writing upon that place Matth. 18. 6. doth observe That it was a custome among the ancient Jews to put some Malefactors to this kind of death viz. to â—ye a great stone about them and so to drown them in the water And the like punishment was in use also among the Grecians as Casaubon observeth out of Diodorus Siculus and Athanasius for they used to put some Malefactors into a Vessell of Lead and so to cast them into the water and drown them Casaub Annot. in Matth. 18. 6. This being so it is very probable that our Saviour here alludeth to this kind of punishment used for great offenders either among the Jews or other Nations and his purpose and meaning is by this bodily punishment inflicted upon malefactors in those times to set forth the grievousnesse of the sin and of that eternal Judgment and punishment in Hell which shall be inflicted of God upon such as do offer wrong or injury to good Christians It is better for him c. That is if he should have a milstone hanged about his neck and so be
heart as they should be with feeling Gods mercies and blessings and with true desire of glorifying him for the same Hence it is that many do so seldome break forth with tongue and lips into the praising and magnifying of Gods name or if they do it is but in formal customary manner and from the teeth outward c. Vse 2 Use 2. To stir us up to conscionable performance of this duty of thankfulness which we owe to God and unto Christ for all blessings c. Motives hereunto 1. This is all which God requireth of us in way of recompence for his blessings bestowed on us and all that we can give unto him Psal 116. What shall I render to the Lord c. 2. It is a duty very pleasing and acceptable to God and with which he is much delighted accounting it as a special honour done to his name Psal 50. 23. He that offereth praise glorifieth me And hence it is that our Saviour so commendeth that one Leper which returned to give thanks Luke 17. 3. It is a duty proper and peculiar to the Saints of God and most comely and fit for them to perform Psal 33. 1. Praise is comely for the upright Hypocrites will pray and desire blessings when they want but not so forward to return thanks as we see in those nine Lepers Luke 17. CHAP. XI Mark 11. 1 2 3. And when they came nigh to Jerusalem c. Sept. 13. 1629. THe parts of this Chapter are five 1. Our Saviour's solemn manner of riding into Jerusalem to ver 1◠2. His cursing of the barren Fig-tree which had nothing but leaves upon it from ver 12. to ver 15. 3. His purging of the Temple from the abuses which he found in it by casting out the buyers and sellers from thence overthrowing the Tables of the Money-changers and seats of such as sold Doves and not suffering so much as a profane or common-vessell to be carried through the Temple from ver 15. to ver 20. 4. His exhorting of his Disciples to true Faith and the practice of it and to shew it in the exercise of Prayer c. from ver 20. to ver 27. 5. His answer to the chief Priests Scribes and Elders questioning him about his Calling and Authority which he had to do those things which he did in the Temple from ver 27. to the end of the Chapter Of the first The same story is recorded by all the other Evangelists Matth. 21. Luke 19. and Joh. 12. In this story consider two things 1. The preparation used by our Saviour before his riding into Jerusalem to ver 7. 2. The manner of his riding and entring into the City from ver 7. to ver 11. Of the first The Preparation was this that our Saviour and his Disciples being now come nigh to Jerusalem he sent two of his Disciples to a Village not far off to fetch from thence a young Ass-Colt which they should find there ready tyed and to bring the same unto him which they accordingly did More particularly in this part of the story consider 1. Christs sending of the Disciples c. 2. Their obedience in going c. Of the first Consider these particulars 1. The time when he sent them which was when they were come nigh to Jerusalem unto Bethphage and Bethany at the Mount of Olives Where also is implyed the place where he now was and from whence he sent his two Disciples viz. at the Mount of Olives near unto Bethphage and Bethany 2. The persons whom he sent Two of his Disciples 3. The manner of his sending them or the charge and Instructions which he gives them at the time of sending them 1. He appoints them the place whither they should go To the Village over against them 2. He tells them that assoon as they entred they should there find a Colt tyed on which never any man sate 3. He bids them loose the Colt and bring him to him 4. He instructeth them what to answer in case that any should question them for taking away the Colt They should say The Lord hath need of him Lastly He tells them what should follow viz. that hereupon the party should dismiss the Colt unto them First to clear the sense of the words When they came nigh to Jerusalem This was the chief City of Judaea as we have often heard before whither our Saviour and his Disciples were now going as we heard chap. 10. ver 32. and where he was within a few dayes after to suffer Unto Bethphage and Bethany These were two Towns or Villages not far from Jerusalem Bethphage was very near to the Mount of Olives standing at the very foot of the Mount as some Writers affirm And that it was very near the Mount is implyed Matth. 21. 1. where it is said When they came to Bethphage unto the Mount of Olives Now this Mount was but a Sabbath-dayes journey from Jerusalem Act. 1. 12. which was no great distance some think about a mile some think more Vide Suidam et Bezam et Drusium in Act. 1. 12. Joseph Antiq. lib. 20. cap. 6. Tremell in Syr. versionem Act. 1. 12. It was called the Mount of Olives or Mount Olivet because it was a place full of Olive-trees growing there For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used Act. 1. 12. signifyeth Olivetum a place where many Olives grow Now touching Bethany that was also not far from the Mount of Olives though it was not so near it as Bethphage was neither was Bethany very far from Jerusalem being but 15 furlongs off from it which was about some two Miles Joh. 11. 18. Vide Gerard. Harm Evang. cap. 160. pag. 474. He sendeth forth two of his Disciples Who these were is not expressed neither is it needfull to enquire much Some think they were the same two whom he afterward sent into the City to prepare the Passover for him that is to say Peter and John as appeareth Luke 22. 8. which is not improbable Why he sent two rather than one Vide Stellam in Luc. 19. et Gerard. in Harmon Evang. Go into the Village over against you What Village this was is not expressed but it was some Village not far off which stood right over against the Mount of Olives where our Saviour and his Disciples now were and some think that it stood so as it might be seen from the Mount of Olives and that our Saviour shewed it his Disciples when he spake the words to them which is also probable Vide Bezam in Matth 21. 2. Ye shall find a Colt tyed So also Luke 19. Object Object Matth. 21. it is said An Asse and a Colt with her Resp Resp This difference is easily reconciled For the meaning is that they should find there both an Asse and a Colt or Foal of the Asse and should bring them both to him and so they did But because our Saviour did intend to ride upon the Colt only and not upon the
Iles of the heathen shall come to worship God every one from his place And Chap. 3. Verse 9. Then will I turn to the people that is to the Gentiles a pure language that they may all call upâ—n the Name of the Lord to serve him with one consent So in many other places of the Prophets and of the Psalms this calling of the Gentiles and their joyning with the Church in the true worship of God is foretold Which shews that it was the Will of God and a special thing decreed and appointed by him long before-hand and as it was before-hand decreed of God and foretold by the Prophets so it was in due time fulfilled in the times of the New Testament namely after the Ascension of Christ into Heaven for then did the Apostles by Commission from Christ himself preach the Gospel to all other Nations as well as to the Jews as appeareth in the Acts of the Apostles See Act. 13. Use Use See our priviledg and happinesse who live in these times of the New Testament since the Ascension of Christ in which this calling of the Gentiles is fulfilled We being Gentiles it is Gods unspeakable â—â—ercy to us that he hath appointed us to be born and to live in this last Age of the Church since Christ's coming and Ascension into Heaven in which we that are Gentiles are called to the unity of the Church by the Gospel preached and that the partition-Wall is broken down which heretofore did shut the Gentiles from the Society of the Church Ephes 2. 14. Heretofore God suffered the Gentiles to walk in their own wayes Act. 14. 16. He might have suffered us so to do and then we must needs have perished for ever But he hath not so dealt with us but hath reserved us for these blessed times of the Gospel in which we are called to the Unity and Society of the true Church by the Ministery of the Word c. Let us be stirred up to true thankfulness unto God for this mercy and see that we do not rest in an outward calling which all are partakers of even Hypocrites and Reprobates but see that we be obedient and answerable to this calling of God bringing forth true fruits of faith and repentance in our lives c. Observ 2 Observ 2. In that this calling of the Gentiles foretold hereby the Prophet Isaiah was accordingly fullfilled in the rime appointed though it were long after viz. since the Coming and Ascension of Christ which was 7. or 8. hundred years after the Prophet Isaiah's time hence we learn the truth and certainty of the fulfilling of all Prophecies set down in Scripture that they either are already or shall be most certainly fulfilled Though some of them be long deferred even for many hundreds of years yet not one of them hath failed neither shall fail but be certainly fulfilled in the time appointed See Hab. 2. 3. Heaven and earth shall pass away but not one jot or title of the Word of God shall fail Matth. 24. 35. Vse Use To strengthen our Faith in those Prophecies of Scripture which are yet unfulfilled as touching the Calling of the Jews again touching the destruction of Anti-Christ the general Resurrection and last Judgment c. Now followeth the second part of the words But ye have made it a den of Thieves A sharp reproof of those who profaned the Temple by buying and selling and changing of money in it whereby they abused it to a far other end than that for which it was ordained making it of an house of Prayer to become a den of Thieveâ— The words of this reproof are taken out of Jer. 7. 11. where the Prophet useth the like words in reproving the hypocrisy of the Jews and the vain confidence which they put in the Temple in that they vainly supposed that although they lived in gross sins as Theft Murder Adultery Perjury Idolatry c. yet if they came and stood to worship God outwardly in the Temple they should be accepted of God and safe from enemies To these the Prophet thus speaketh there by way of sharp reproof Is this house which is called by my name become a den of Robbers in your eyes These words our Saviour here applyeth to those which bought and sold in the Temple reproving them for making that holy place a den of Thieveâ— Now in these words both our Saviour here and the Prophet Jeremy in the place alledged doth allude to the ancient custome of thieves and robbers who that they might rob and steal the more safely used to have certain dens and caves or hollow places in the Earth especially in Rocks and Mountains where they use to dwell and abide and there to hide themselves that they might not be apprehended and punished for their theft To such close lurking thieves our Saviour here compareth thoâ—e that profaned the Temple by buying and selling and changing money there and the Temple so abused by them he compareth to a den of such thieves Quest 1 Quest 1. Why doth he compare them to thieves or robbers Answ Answ Because by those practises of buying selling and money-changing in the Temple they made themselves guilty of theft and robbery and that of a twofold theft 1. Against God in that they converted or turned that holy place appointed for Gods worship to a common and profane use whereby they robbed God defrauding him of his due viz. of the place of his worship by employing it to their own use Thus they were guilty of Sacriledg 2. Against men in that they made a gain and enriched themselves by unlawful means viz. by buying and selling and changing of money in the Temple which was not lawfull to do in that place and therefore to make a gain of such practises was no better then theft Quest 2 Quest 2. Why doth he compare them to close thieves lurking in their dens Answ Answ Because of their hypocrisy in that they did hide their thievish practises under a fair pretence viz. that they bought and sold Oxen Sheep and Doves there to serve for Sacrifice c. Observ 1 Observ 1. In that our Saviour did not only cast out these buyers and sellers and money-changers from the Temple but withal doth here reprove them for abusing that place by those profane practises Hence we may learn that such as are in authority in the Church and so have a Calling to reform abuses ought not onely by their actions and practice to oppose such abuses but also in word by reproving them and the authors of them Thus ought Magistrates to do as Nehem. 13. 17. he reproved those that profaned the Sabbath And if Magistrates should do this then much more should Pastors and Ministers of the Church reprove abuses both in their publick Ministry and also in private as occasion is offered Thus did the Prophets and Apostles in their times As Paul Act. 17. and at other timeâ— 2 Tim. 4. 2. It is one special duty of the Ministers Office
unfeignedly unthankfull unto him for this his mercy and goodness Observ 2 Observ 2. In that the Devill 's being in this party possessed did cause him in his mad and frantick fits to cut wound his own body with sharp stones We may hence observe That it is the Devil's property to cause men to offer violence and to do hurt and mischief to their own bodies Thus he tempted our Saviour Christ to cast himself down headlong from the Pinnacle of the Temple that he might hurt and mayhm his own body Thus also it is the Devill that tempteth some desperate persons to lay violent hands upon themselves and wilfully to take away their own bodily lives as did Saul Ahitophel and Judas Hence the Devill is said to be a murderer Joh. 8. 44. And Abaddon and Apollyon that is a destroyer Revel 9. 11. because he seeks the hurt and destruction not only of the souls of men but also of their bodies Use 1 Use 1. Let this unnaturall sin of hurting and shewing cruelty to our own bodies be far from us yea let the very thought of it be far from us Remember who it is that tempteth men to this sin of self-murder and of hurting and mayming our own bodies It is the Devill that murderer of souls and bodies who thrusteth men forward unto it Learn therefore to detest all kinds and degrees of self-murder And consider that it is the worst of all kinds of Murder The light of nature abhorreth it Ephes 5. No man ever hated his own flesh but nourisheth and cherisheth it c. And Solomon saith A good man is mercifull to his Beast How much more to his own body Use 2 Use 2. See what to judge of the practice of Popish Fryers cruelly whipping and scourging themselves in way of satisfaction for their sins This practice is from Satan not from God who never required it at their hands Observ 3 Observ 3. Observe here the woful and miserable condition of this party possessed with Devils in that the Devils being entred into him and having gotten possession in him did abuse him in such vile manner not only torturing his body with pains but also terrifying his mind and distempering it with frenzy causing him to behave himself as a mad-man in going naked in crying out day and night and cutting himself with stones Now this teacheth us That it is a great and fearfull misery for any to be subject to the power and tyranny of the Devill He is a most cruell and unmercifull Tyrant to those over whom he hath any power and the case of such as are in bondage under him is most wretched and miserable worse then the case of the Israelites being in subjection under Pharaoh's Task-Masters and worse than the case of those that are in bondage under the Turk at this day or under any other cruel Tyrant upon Earth This is true both of those that are in bodily subjection and of those also that are in spiritual bondage under the Devil Touching the first sort which are those over whose bodies the Lord suffers the Devil to have power whether it be to enter into them and to possess them or otherwise to afflict them we see how miserable their case is and how unmercifully the Devil tyrannizeth over them This is plain by this example which we have in this Text and Mark 9. 18. in him that had the dumb spirit of whom it is said that the Devill did tear him and make him foam and gnash his teeth and pine away And Verse 22. oft-times he cast him into the fire and water to destroy him c. This also we see in Job over whose body so soon as the Devill had power given him of God he presently smote him with boyls from the sole of his foot to his crown Job 2. 7. Touching the second sort namely such as are in spirituall bondage under the Devill as all wicked men are their case is much more wretched and miserable For the Devill hath them and holds them as in a snare and leads them captive at his own will 2 Tim. 2. ult He entreth into their hearts by his wicked suggestions as he did into the heart of Judas and he worketh in them effectually and powerfully by his temptations Ephes 2. 2. thrusting them forward into all kind of fearful and dangerous sins thereby seeking as a roaring Lion to devour their souls that is to bring them to utter destruction yea causing them to destroy their own souls by such sins so far as lyeth in them And in so doing he doth them much more hurt and dealeth much more cruelly with them than if he did afflict and torture their bodies never so much or cause them to hurt or wound their own bodies as he did here to this party possessed Thus then we see what a fearfull misery it is to be subject to the power of Satan Vse 1 Use 1. This should move us to pity those that are in subjection and slavery under the Devil whether it be in bodily or spiritual subjection Have compassion on them in their misety as we pity the gally-slaves and prisoners living in slavery under the Turk Such as are under Satan's power are much more to be pitied Who could have looked on this party possessed without pity And we are not only to pity them but to shew our pity by using the best means we can to have them delivered from this miserable servitude especially by praying earnestly unto God to set them free Use 2 Use 2. Such as are under Satan's power and tyranny either in their bodies or in their souls and consciences must use the means to come speedily out of their misery and woful estate If God should give power unto the Devil over the bodies of any in these times to possess them or otherwise to afflict them as he may do and doth sometimes in this case they ought to seek to God by prayer that they may be delivered from the Devil's power and not only to use their own prayers but to crave the extraordinary prayers of the Church in their behalf So also those that are in spiritual thraldom of soul conscience under the Devil they must use all means to be delivered they must cry unto God by prayer to deliver them even as the Israelites did being in bondage under Pharaoh And they must diligently frequent the publick Ministery which is the ordinary means to deliver them If one be taken prisoner by the Turks What means and friends are used to ransome him How much more shouldst thou use all possible means to be delivered from the power and tyranny of the Devill which is far more fearful and cruel then the Turkish tyranny Labour therefore to see and feel thy wofull bondage under Satan and use all means to be freed from it Cry unto God day and night to set thee free and to assure thee by faith that thou art redeemed and delivered by Christ Jesus from this spiritual bondage
to help her we may learn this that the Lord doth sometimes shew himself strange toward his Children in their troubles making shew as if he did not regard them or would not help and deliver them when at the same time he is purposed speedily to help them See before Chap. 6. 48. Thus the Lord seemed not to regard the Israelites in their bondage in Aegypt but suffered it to grow greater and yet even then was he minded speedily to deliver them So David Psal 22. 1. compared with v. 22. c. So when Jonah seemed to be cast out from God's sight his deliverance was at hand Observ 3 Observ 3. See here how many wayes and how mightily the Faith of this Woman was tried and exercised This may appear by comparing this Verse with Matth. 15. 23 unto the 27th It was a great trial to her Faith to have her young Daughter possessed of a Devil But this made it much greater that when she came to Christ for hlep he was so far from hearing and granting her request that he vouchsafed not to answer her a word at first Yet was not this all for there are sundry other circumstances expressed by the Evangelists which do shew how wonderfully her Faith was assaulted for our Saviour did not onely refuse at first to speak to her but when he did speak he gave her none but words of great discouragement first telling her plainly that he was not sent but to the lost sheep of the House of Israel that is to the Jews therefore not to her being a Gentile and not a Jew Then when she further urged her sute in most humble and reverent manner he answered as we see in this Verse giving her no more comfort than before nay rather much greater discomfort in that he doth argue or plead against her shewing Reasons why he could not grant her Request and seeming withal to blame and reprove her for asking that which was not fit for him to give yea not onely so but reproaching her also with the name of a Dogg c. Hence observe That the Lord doth use to exercise the Faith of his Children in this life with many and great trials and oppositions And these are of two sorts 1. Outward Afflictions in Body Goods good Name Friends c. with these the Lord useth greatly to try and exercise the Faith of his Children as we see in the Examples of Job David and many others in Scripture See Heb. 11. 36. 2. Inward tryal which are of two sorts 1. Such as the Lord suffereth Satan to exercise the Faith of his Children with Luke 22. 31. Satan hath desired you to sift you as Wheat c. that is greatly to try and assault your Faith Thus the Lord tryed Paul's Faith by the Messenger of Satan buffeting him 2 Cor. 12. 17. 2. Such trials wherewith the Lord himself doth oftentimes immediately from himself exercise his Childrens Faith for thus he doth often oppose himself directly against their Faith and wrestle with it and with them inwardly as he did with Jacob Gen. 32. 22. causing them inwardly to feel the burden of their sins and the terrours of his wrath which is the greatest and most fearful of all trials Thus he tried David Job Hezekiah And thus our Saviour Christ here tryed the Faith of this Woman opposing it directly and fighting against it as it were by Reasons and Arguments pleading against her c. Reasons Reasons 1. That their Faith being thus greatly assaulted the soundness of it may more clearly shine forth to themselve and others 2. That this through-trial of their Faith may be found to their eternal praise honour and glory at the day of Christ 1 Pet. 1. 7. 3. That the wonderful Power of God may be glorified strengthning them to bear so great Assaults Vse 1 Use 1. To make accompt of this that our Faith must be greatly tryed and assaulted with many difficulties and oppositions outward and inward sometimes by outward crosses lying heavy on us sometimes by Satan tempting us to distrust c. sometimes by God himself wrastling with us and seeming to fight against our Faith yea sometimes we must look to feel all these assaults at once to be made against our Faith therefore prepare and arm our selves before-hand daily to fight this good fight of Faith 1 Tim. 6. 12. As it is a good fight so it is a very great fight even the greatest that can be endured in this life Far more difficult and dangerous than any bodily fight or warfare against bodily Enemies Ephes 6. 12. We wrestle not against flesh and blood but against Principalities and Powers c. yea sometimes against God himself as Jacob did c. See how truly our life is said in Scripture to be a Warfare and we to be Souldiers c. Therefore look not for a life of ease nor think it an easy matter to be a good Christian no we must endure hardness as it is said 2 Tim. 2. 3. Our Faith must endure many and great combats outward and inward fightings within and terrours without as Paul felt Therefore daily prepare and arm our selves to fight this great fight of Faith lest when we meet with so great Enemies and Oppositions we be dismayed Quest Quest How shall we prepare and arm our selves Answ Answ 1. Pray unto God daily for more and more strength of Faith whereby we may be able to withstand so many and great assaults as we must look for Pray as the Apostles did unto Christ Lord increase our Faith and with him Mark 9. I believe Lord help my Unbelief Joyn also Prayer to the use of other good means for the strengthning of our Faith as diligent hearing of the Word reading of the Scriptures meditation on the Promises of the Gospel c. 2. See that our Faith be true and sound Faith not fained and counterfeit If it be true and sound effectually apprehending God's Mercy in Christ c. then it will be able to hold out and to endure all Oppositions But if it be a counterfeit Shadow of Faith if it be but a carnal Presumption or vain Imagination or a temporary Faith it will never hold out against so great trials as must be indured Ephes 6. 16. It is said to be our Shield whereby we must quench all the fiery darts of Satan Look therefore it be not a broken Shield but firm and sound such as may bear off the greatest blows which Satan can give us by his Temptations c. To this end often examine our Faith by the Word of God that we may know it to be a Shield of Proof Vse 2 Use 2. Comfort to the faithful meeting with great and manifold assaults made against their Faith when they are not onely tryed with outward Afflictions but also much exercised with inward trials and oppositions of Satan yea when they feel God himself wrestling against them and shewing himself as an enemy to them Yet let them not be dismaied
or cast away their Faith and Confidence in God and in his Mercy knowing this that it is no News for the Faith of God's Children to be thus mightily assaulted on every side but it hath ever been so yea it it for their good to be thus tryed and exercised c. And withall Let them know That howsoever their Faith may be greatly tryed and assaulted yet if it be sound it shall never be overthrown It may be shaken dangerously but never quite overturned Satan may winnow them but not utterly and finally vanquish their Faith Hell Gates cannot prevayl against it Matth. 16. Yea though God Himself sometimes seem to fight against them yet as He assaulteth them with one hand or arm as it were so will He strengthen them with other so as they shall in the end prevail as Jacob did c. Gen. 32. 24 25. Mark 7. 27. But Jesus said unto her Let the Children first be filled For it is not meet to take the Childrens Bread July 14. 1622. and cast it unto Doggs OF the generall Instructions to be gathered from the 27. Ver. we have spoken Now to proceed to such Observations as do more particularly arise from the words And first to speak of the former part of the Verse in which is laid down the first Reason alledged by our Saviour why He refused to grant the Petition of this Woman for her Daughter which Reason is taken from the Circumstance of Time in which she made her Petition to Him which was the time appointed for the outward Calling of the Jews by the Doctrine and Miracles of Christ who were first to be Called and first to be made partakers of the Benefits of Christ before the Gentiles the time of whose Calling was not yet come c. This is implyed in these Words Let the Children first be filled The sense of them hath been opened before Now therefore to gather some matter of Instruction from them Quest Quest If the time of the Calling of the Gentiles was not yet come and that the Jews were first to partake in Christ's Benefits then why was this Woman being a Gentile so soon Called and made partaker of Christ's Benefits Answ Answ Though the time of the generall Calling of the Gentiles was not yet come yet this hindred not but that some particular Gentiles as this Woman and some few other might be Called and made partakers of Christ and his Benefits before some of the Jews Observ 1 Observ 1. Here we see That it was the peculiar Priviledge of the People of the Jews that they were first to be Called outwardly by the Doctrine and Miracles of Christ and first to be made partakers outwardly of the Benefit of Christ's Doctrine and Miracles and as it were to be fed or filled with that Bread before the Gentiles Matth. 15. 24. I am not sent but to the lost Sheep of the House of Israel that is first and chiefly to them Rom. 15. 8. He is called a Minister of the Circumcision that is of the People of the Jews which were Circumcised Joh. 1. 11. He came to his own and his own received him not Use Use Hence gather That such as are first in regard of outward Priviledges and Favours of God which concern Salvation may be last in regard of reaping true Fruit of and Benefit by such Priviledges So were the Jews they were first made partakers outwardly of Christ's Doctrine and Miracles they had these means of Salvation first offered to them before the Gentiles yet because they made not such use of them as they should have done but contemned and rejected Christ and his Doctrine and Miracles therefore they were last in reaping Fruit by Christ and by his Doctrine and Miracles in this they came behind many of the Gentiles Joh. 1. 11. He came to his own and his own received him not Though some received Him yet the greatest part rejected Him and did not profit by his Preaching and Miracles So also afterward in the Apostles Dayes the Gentiles were more forward to embrace the Gospel than the Jews See Acts 13. 48. So at this Day we see the same verified in that the Jews do still remain in obstinate blindness refusing to imbrace Christ and his Cospel which yet is imbraced daily by other Nations This verifies that of our Saviour Matth. 19. ver ult Many that are first shall be last and the last shall be first Which must therefore teach us not to rest in this that we go before others in some outward Priviledges which concern Salvation as in having the outward means of Salvation as the Ministery of the Word and Sacrament amongst us But see that we make true and right use of them least otherwise if we contemn the means and live unprofitably under them others which have not had the like means or not so soon as we do go before us into the Kingdom of Heaven The Scribes and Pharisees were before the common sort of People in regard of outward Priviledges as in respect of their outward Dignity and Calling being teachers of the Church yet the Publicans and Harlots went before them into the Kingdom of Heaven So it may be with us if we make not good use of the means of Salvation which we enjoy above many others c. Besides that for our contempt of the means God may justly take them from us as He did from the Jews c. Observ 2 Observ 2. In that this also is mentioned here as a prerogative of the Jews that they were in our Saviour's time the Children of God in regard of outward Adoption to be his People above other Nations and in regard of outward Interest and Title to God's Covenant which He made with Abraham and his Seed c. Hence we may Learn That it is a great Priviledge and Benefit for any People or Persons to be Children of God in regard of outward Adoption and Calling and in regard of outward right and title to God's Covenant of Grace which He hath made with Mankind in Christ Rom. 9. 4. It is reckoned as a great Honour and Priviledge of the Jews that to them pertained the Adoption and the Glory and the Covenants c. See also Exod. 4. 22. and Exod. 19. 5. Ye shall be a peculiar Treasure to me above all People c. Matth. 8. 12. Called Children of the Kingdom Quest Quest What is it to be outwardly within God's Covenant or to be outwardly Adopted as his Children Answ Answ Nothing else but to be a member of the visible Church of God that is one of that number which are outwardly Called and do professe the Name of God and his true Religion and Worship for with such onely God doth make his Covenant To be their God to bless them and to save them so far forth as they keep the Conditions of the Covenant which He requireth of them that is to say so far forth as they believe in Christ repent of their sins and bring