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
to spoil us in our goods and substanâ—e as he did Job Observ 4 Observ 4. In that the Devil so soon as they were entred into the Swine do presently carry them headlong into the waters and drown them hence we may gather how the Devill desireth to deal with those into whom he entreth and getteth possession either in their bodies or mind he laboureth if it be possible to carry them headlong to destruction Thus he dealt with those that were bodily possessed as we may see in that example Mark 9. 22. The Devill oft-times cast him into the fire and into the waters to destroy him So also he deâ—leth with those in whose Hearts and minds he gets possession by his Temptations being entred into them he labour to carry them and thrust them on headlong to eternal destruction of Soul and body And this he doth by his violent and forcible tempting and drawing them to sin from time to time whence he is said to work effectually in the Children of Disobedience Ephes 2. 2. Thus being entred into Judas he thrust him forward with violence to betray Christ for money and afterwards to despair and hang himself and thus he carryed him headlong to everlasting destruction So also he dealt with others as with Anamas and Sapphira Act. 5. Also with Saul and Ahitophel c. Therefore he is said to be a Murderer from the beginning Joh. 8. and he is called a Destroyer Rev. 9. 11. Use 1 Use 1. See the wofull misery of all such in whom the Devill gets possession they are led captives at his Will 2 Tim. 2. 26. till he bring them to destruction if the Lord do not in Mercy deliver them from his power in due time That which Solomon speaks of the young wanton which follows the entising Harlot is true of those that follow the Devil's enticements and are carryed of him to sin they go as an Oxe to the slaughter c. Prov. 7. 22. Vse 2 Use 2. Pray therefore to the Lord to keep us from the power of Satan and not to suffer him to enter or get possession in our bodies or Souls especially in our Souls lest if he once get hold in us he carry us to destruction as he did the Heard of Swine Desire the Lord to restrain him and not to give him power to enter into us by his Temptations And be carefull by all good means to resist his Temptations and not to give place to them nor to give them the least entrance into our hearts by yielding to them Think how dangerous it is for the Devil to get entrance into thy heart if he once get into thee as into the Heard of Swine he will labour with all his power to carry thee headlong to destruction So much of the first consequent of the Miracle The Devills entring into the Swine and drowning them in the Sea Mark 5. 14. And they that fed the Swine fled and told it in the City and in the Countrey And they went out Octob. 15. 1620. to see what it was that was done NOW to speak of the second Consequent or effect which followed in the Swine-heards which kept the Swine ver 14. They fled and told it in the City and Countrey They fled They were moved to flee through fear with which they were stricken at the sight of so great a Miracle when they saw the Legion of Devills cast out and all their Heard of Swine suddenly drowned And told it in the City It is likely the Evangelist meaneth the City Gadara though he name it not from which the people of the Countrey took their name as hath bin shewed before Now here we may observe some things commendable in these Swine-heards and some things discommendable Things commendable are these 1. That they seeing this great Miracle wrought by Christ were moved with fear which made them to flee 2. That being fled they made report unto the people of the Countrey where they came touching this Miracle Things discommendable in them are these 1. That they made no right use unto themselves of this Miracle of Christ for they were not moved by it to acknowledg his Divine power nor to believe in him or imbrace his Doctrine as they should have done 2. That they fled from Christ and shunned his presence whereas they should have come to him and have submitted themselves and acknowledged his power From the things commendable in them observe two points of Instruction Observ 1 Observ 1. That it is good for us to be affected and moved with fear at the great and Miraculous works of God So chap. 2. 12. when they saw him that had the Palsy miraculously cured they were all amazed and Glorified God Psal 40. 4. The Prophet having mentioned God's Miraculous work of delivering him from the horrible pit and miry Clay that is from fearfull dangers and troubles he addeth this that Many shall see it and fear and trust in the Lord. So Psal 52. 6. having mentioned Gods work of Judgment and Justice against Doeg he saith The Righteous should see and fear c. Psal 119. 120. I am afraid of thy Judgments that is of thy works of Justice and Judgment on the wicked Thus when we see or take notice of Gods works of Creation and Providence or of his great works of Justice or Mercy we should be moved with fear and reverence of them yet this must not be a meer servile fear onely in regard of the Power or Justice of God shewed in his works for so the Wicked fear and tremble at Gods great works But our fear of Gods Power and Justice must be joyned with fear of him in regard of his Mercy which must make us afraid to offend him by sin as a good child feareth his Father whom he is loath to offend in regard of his love to him Vse Use This condemneth their blockishness and hardness of Heart who are little or not at all moved with fear or reverence of the great and Miraculous works of God when they take notice of them Some can see and hear of God's wonderfull works of Creation and Government of the World and of his Miraculous works of Justice and Mercy shewed on themselves and others and scarce be moved with any fear or reverence at all A sign of great hardness of heart Such are worse then Pharaoh Nebuchadnezzar or Foelix who trembled at the great works of God and worse they are then the Scribes and Pharisees who often were astonished at the beholding of Christ's wonderfull Miracles Observ 2 Observ 2. In that these keepers of the Swine did make report of the Miracle to the people of the City and Country we are in this to imitate them viz. in taking all good occasions to acquaint others with the great and wonderful works of God which we have taken notice of It is good for us to relate them unto others Psal 105. 2. Sing Psalms to God talk ye of all his wondrous works Psal 64. 9.
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
of the Town in the beginning of Ver. 23. 3. The manner and order of proceeding used by Christ in working the Miracle That he spit on the eyes of the blind c. Ver. 23 24 25. 4. The Miracle it self in the end of the 25th Verse He was restored to perfect sight 5. The Consequent that followed upon the Miracle our Saviour sent him that was cured home to his own House charging him neither to go into the Town nor to tell it to any in the Town Ver. 26. Of the first The Occasions of the Miracle 1. Our Saviour's coming to Bethsaida 2. The bringing of a blind man unto him 3. The sute and request made unto him in behalf of the blind man by those that brought him They besought him to touch him He cometh to Bethsaida Of this Town see before Chap. 6. ver 45. It was a Town of Galilee where our Saviour had before wrought sundry Miracles as may be gathered from Matth. 11. 20. where it is said he upbraided those Cities where most of his mighty Works were done because they repented nor Among which Cities Bethsaida was one there named Ver. 21. whence it may also appear that although our Saviour had wrought so many Miracles and also preached and taught often in this City or Town as is likely yet the Inhabitants did not profit thereby unto true Repentance but unthankfully and obstinately contemned his Doctrine and Miracles and therefore he there denounceth a wo against them yea he passeth Sentence of eternal Damnation in Hell against them telling them that it should be more tolerable for Tyre and Sidon in the day of Judgment than for them Quest Quest Why then did our Saviour now vouchsafe to come again to this unthankful City seeing he had before passed Sentence of Damnation upon the People of it and therefore it may seem there could be no hope or possibility of doing them good by his presence or by his Doctrine or by this or any other Miracle which he should work among them or near unto them Answ Answ That Wo and Sentence of Damnation is not to be understood generally of all the Inhabitants of this Town of Bethsaida but rather of the greater part or of the chief Inhabitants viz. of so many as should still remain and continue in Unbelief and Impenitency And therefore this hindred not but that there might be hope of the Conversion of some of them In which respect our Saviour now vouchsafed to come again to this Town both to preach there as is likely and also to work this Miracle though not in the Town yet near unto it that so by these means at least some of the Inhabitants might be moved to repent and believe in him Observ Observ The former Unthankfulness of this People of Bethsaida and their great contempt of Christ's Doctrine and Miracles did not hinder him from coming again to this Town to do them good by his Teaching and Miracles and though the greater part as is likely were so obstinate that there was no hope of their Repentance yet his care is to use the best means to call some at the least This may teach Ministers of the Word not to suffer the untowardness or unthankfulness of their People to hinder or discourage them from doing their Duty in Preaching the Word to them and in using all good means to gain them to the Lord if it may be Though they shew never so great contempt of the Ministry yea though they should shew themselves obstinate and to be wilful Contemners of the means of Grace so as there may seem little or no hope of doing good upon them yet ought not a Minister of God in this case utterly to cast off such or to give over using means to call and gain them to Repentance but with much patience to suffer their untowardness and unthankfulness and still to continue his care and pains in using the best means both by his publick Teaching and otherwise by private Admonition and good example of life to do them good proving if God at any time will give them Repentance 2 Tim. 2. 25. Yea although when a Minister of God hath long time laboured and done all he can to do his People good yet the greatest part reject the means of their own salvation so as there may seem to be little or no hope of their amendment yet ought a faithful Pastor with patience to suffer their unthankfulness and constantly to go on in his Ministry in hope to do good unto others which are more tractable and do profit by the means as Paul 2 Tim. 2. 10. I endure all things for the Elects sake c. So must we for the Elects sake that they may obtain Salvation by our means suffer the untowardness and wilfull contempt of the wicked and reprobate Ibi aequanimiter portandi sunt mali ubi aliqui reperiuntur boni saith an ancient Writer Ivo Carnot Epist 26. ex Gregorio apud Gratianum Now followeth the second special occasion of Christ's working this Miracle viz. The bringing of the blind man unto him while he was in the Town Who they were that brought or led him to Christ is not expressed it is most likely they were of his near friends or acquaintance who performed this work of charity and mercy to him in leading him to Christ he being blind and so unfit to go and to find out Christ of himself Quest Quest What moved them to bring him to Christ Answ Answ No doubt but the fame they had heard of his former Miracles or else the sight of some of them did move them to believe and rest perswaded of Christ's power and willingness to cure him if he were brought unto him and therefore in compassion to the blind man they afford him this help to bring and conduct him to Christ to be cured of his blindness Observ Observ That it is the duty of Christians to shew Mercy and Compassion toward such as are in outward misery or affliction being ready to help and relieve them therein See this Point handled before Chap. 7. Ver. 32. Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch Mar. 27. 1625. him c. NOw followeth the third special Occasion of the Miracle Their sute or request made to Christ in behalf of this blind man They besought him to touch him that is by touching to heal or cure him of this Blindness for that is their meaning The outward gesture of touching is put for the cure it self So before Chap. 7. Ver. 32. They besought him to put his hands but upon the deaf and dumb man that is by this means to cure him And in this Request no doubt but the blind man himself joyned with them Now this Prayer or Request put up unto Christ by them is an evident Argument of their Faith that they did believe that Christ was able and willing to cure him being sought unto
those to bless God and to be in great measure thankfull unto him who do feel this work of Faith begun in them the rather because it is not a common Work or common Grace For all men have not Faith 2 Thess 3. 2. Neither is it a Grace which we could ever attain to of our selves if the Lord did not work it in us Matth. 16. 17. Christ tells Peter That Flesh and Blood had not revealed it unto him but his Father which is in Heaven Observ 2 Observ 2. In that our Saviour reproveth them for this particular sin of Unbelief because it was a hindrance to the Disciples in casting the Devil out of the possessed child Hence we learn That Unbelief is such a sin as is an enemy and hindrance to the works of God which he is about to work for the good of men As here the Unbelief of Christ's Disciples and of the father of the child and chiefly of the Scribes and Pharisees was a hinderance and stop to this miraculous work of mercy which was to be performed to the possessed child in casting the Devil out of him So at other times the unbelief of the People did hinder the Miracles of Christ especially upon whom the Miracles should have been wrought Matth. 13. 58. He did not many mighty works there that is at Nazareth because of their unbelief See Numb 20. Caution Caution This is not so to be understood as if unbelief or any other sin could absolutely hinder the Power of god in working such works of mercy as he is about to work for the good of men but because by unbelief Men do dishonour God and so become unworthy to be partakers of such works of mercy and unfit also to profit by them Use Use See then that if we would not hinder the Lord in working works of mercy for us or for the good of his whole Church we must take heed of provoking and dishonouring him by our unbelief c. Now followeth the amplification of their sin of unbelief by way of expostulating with them 1. By the means which had been used to reform it in them in that he had so long time been with them and exercised his publike Ministery in preaching and working Miracles amongst them How long shall I be with you 2. By his patience and long-suffering towards them in bearing with their incredulity and other sins so long a time though it was tedious and grievous to him How long shall I suffer you Withall by these words he seemeth to threaten his departure from them ere it were long and that he would not alwayes suffer or bear with them as he had hitherto done and in the mean time he shews how much he was grieved and offended at their untowardness and perversness Of the first How long shall I be with you Observ 1 Observ 1. This doth greatly aggravate and encrease the sins of any People or Persons when they persist and continue in them notwithstanding the means which they have had to reform them See before Chap. 8. ver 17. Use 1 Use 1. See that the blessedness of a People doth not stand simply in this That they enjoy the outward means of Grace as the Ministry of the Word c. Use 2 Use 2. Admonition to such as enjoy the means to fear and take heed of living un-reformed under those means Mark 9. 19. How long shall I suffer you Bring him unto me April 8. 1627. Observ 2 Observ 2. SUch as do not profit by the means of Grace and Salvation vouchsafed to them of God are in danger to lose and be deprived of those means So our Saviour here seemeth to threaten the unbelieving Jews and especially the Scribes and Pharisees that although he had been long with them and had exercised his Ministry amongst them yet because they did not profit by his Doctrine and Miracles but remained still in Unbelief therefore he would ere long depart from them and so they should lose the benefit of his Preaching and Miracles as indeed it came to pass not long after How long shall I be with you q. d. not very long seeing you make no better use of my presence and Ministry but do still persist in in your Unbelief notwithstanding all the means you have had so long to work Faith in you c. therefore do not think you shall still enjoy these means but be sure they shall at length be taken from you So Matth. 21. 43. he threatneth them that the Kingdom of God should be taken from them and given to a Nation bringing forth the fruits thereof that is the Ministry of the Word which is the principal means of advancing God's Kingdom of Grace amongst them should be taken from them because they had lived unfruitfully under it So Rev. 2. 5. Christ threatens Ephesus to remove their Candlestick if they do not repenâ— at his warning and do first Works See Isa 5. 5. Vse Use For Admonition to us to take heed of living unprofitably under the means of Grace and Salvation which we do by God's Mercy enjoy viz. The Ministry of the Word and Sacraments lest for our contempt and unthankfulness the Lord take them from us as he may justly do Christ hath been long with us in this Land and in this place by the Ministry of his Word and Sacraments and he is yet with us But if we make not use of his presence if we profit not by these precious means of Grace but provoke and grieve him by our contempt of his Ordinances and by our unthankfulness and unfruitfulness under the means he will grow weary of us and we may justly fear his departure Therefore think it not enough that we have the means but above all see that we profit by them bringing forth true fruits of Faith and Repentance answerable to the means we have that so they may be continued to us Joh. 12. 35. Yet a little while is the Light with you walk while ye have the Light lest darkness come upon you c. It followeth How long shall I suffer you Observ 1 Observ 1. The great Patience and Long-Suffering of Christ Jesus our Lord which he shewed toward Sinners while he lived on Earth in bearing with the sins of those with whom he lived and forbearing them so much and long though they did provoke and grieve him by their sins Yet he did not presently cast them off or give over the use of means to do them good much less did he forthwith shew his Wrath and Justice against them as he could have done being God but he did with great patience and forbearance suffer them This Patience he shewed not onely towards his own Disciples and others which believed in him as the Father of this possessed Child bearing with their great Infirmitieâ— and Corruptions which many times they discovered but also toward the unbelieving Jews yea toward the obstinate and malicous Scribes and Pharisees as here we see And as he shewed this
doth not hinder him from doing good to them and amongst them by working of this Miracle but he shews himself ready and forward to perform this Work of Mercy to the Child and therefore bids them bring him unto him that he might heal him Hence we may learn that although we may and ought to be grieved and offended at the sinâ— and corruptions of those with whom we live yet this must not hinder us from doing good or shewing mercy to the Persons themselves but we must be ready to do them all the good we can as occasion is offered So our Saviour here and at other times though he were much offended at the sins of the Jews and especially of the Scribes and Pharisees yet was he ready to do them good by his Doctrine and Miracles so far forth as they were capable of good thereby So Chap. 3. 5. he looked about angerly upon the Scribes and Pharisees being grieved for the hardness of their hearts and yet he did vouchsafe to work a Miracle before them immediately by curing him that had the withered hand This must teach us after his Example so to be offended and displeased at the sins of others that withal we be not the more backward but rather the more forward and ready to do good and shew mercy to the parties against whose sins we are offended And by this we may try our Anger against others whether it be holy and good or whether it be carnal and sinful If it do not hinder us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any duty of Love and Mercy to the party offending us but rather stirs us up the more to desire and 〈◊〉 good this shews it to be holy Anger Contra if it hinder us or cause us to be the more backward or unwilling to do good to the party it is carnal and sinful Anger Therefore take heed of such anger and displeasure against others and labour to have all our anger joyned with love and to proceed from love to the Persons offending that so it may make us never the less careful but rather the more forward to do all the good we can both to their Souls and Bodies Mark 9. 20. And they brought him unto Him and when he saw him straightway the Spirit tare him and he fell April 15. 1626. on the ground and wallowed foming IN the former Verse our Saviour Christ commanded the Father of the possessed Child and others that were present to bring the Child unto him that he might at the sute of his Father dispossess him of the Devil Now in this 20. verse the Evangelist mentions the bringing of the possessed child unto Christ upon his Commandment together with the Event or Consequent happening thereupon viz. That upon the sight of Christ presently the Devil did cast the child into a sharp and grievous fit of possession tormenting and abusing him in a pitifull manner When he saw him straightway the Spirit tare him c. First to speak of their bringing of the child to Christ They brought him unto him To be understood of the father of the Child assisted as it seemeth by some other Friends that were present who being willed by our Saviour to bring the child unto him that being present he might cast the Devil out of him they shew themselves ready and forward to perform this work of mercy Observ Observ That we ought to be ready and forward to perform works of mercy to and for such as are in misery and affliction taking all occasions and opportunities to afford unto them our help and relief as we are able Rom. 12. 8. Mercy to be shewed with chearfulness Especially to such as we are nearly tyed unto by speciall bond of Nature Kindred Acquaintance So here the father and other friends of the possessed child do shew their readiness to perform this work of mercy for the child in bringing him to Christ taking occasion to do it without delay so soon as they were willed Job 6. 14. To him that is afflicted pity should be shewed from his friend And Prov. 17. 17. A brother is born for adversity Gal. 6. 10. As we have opportunity let us do good to all c. Use Vse Let us then be ready and forward on all occasions thus to afford our help and relief to such as are in misery and affliction either outward or inward Especially to those whom God hath knit unto us by any speciall bond and to such as are most near and dear to us any way and to such as are of our charge as Wife Children Servants c. And that we may shew our selves thus ready to help them we must put on the bowels â—of mercy towards them labouring to be truly sensible of their miseries and to be affected with them as if they were our own Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom from above is full of mercy c. Now followeth the Event or Consequent which happened upon their bringing of the child unto Christ So soon as he saw Christ the Devil cast him into a grievous fit c. When he saw him So soon as the possessed child or the evil Spirit in him did behold Christ Luke 9. 42. It is said This happened as he was yet coming to Christ which shews the Devil's eagerness and greedy desire to torment the child Straightway the Spirit tare him Or rent his Body that is racked and tortured it with most grievous pains as before we heard ver 18. that he used so to do in his ordinary fits But it is likely That this was an extraordinary fit and more sharp and grievous than they used to be And he fell on the Ground Luke 9. 42. It is said The Devil threw him down And wallowed foming This shews the lamentable manner of the Devil 's abusing the body of the child in that he did not onely cast him violently to the Ground but also kept him or held him there causing him to lye wallowing and tumbling on the Ground as half dead and foming at the mouth through extremity of pain Quest 1 Quest 1. What speciall cause was there of the Devil 's tormenting him with this sharp and cruel fit at this time Answ Answ It is most probable That upon the sight of Christ he began to apprehend and feel his Divine Power and so suspect that he should now be dispossessed of his hold therefore fearing that his time of possession should now be but short he laboured to shew his rage and cruelty so much the more so long as Christ suffered him Quest 2 Quest 2. Why did our Saviour Christ suffer the Devil even in his presence thus cruelly to torment and abuse the body of the child seeing he could have hindred it Answ Answ Not of weakness nor because he was delighted in beholding it But 1. For the greater tryall and exercise of the Faith of the father of this child therefore he doth not only deferr to cast out the Devil
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
Miracles wrought together by our Saviour before the Door of Peter's House where now he was In the words consider four things 1. The time when these Miracles were wrought At even when the Sun did set 2. The occasion of working so many Miracles The Peoples bringing unto Christ all that were diseased and possessed with Devils Ver. 32. 3. The witnesses of these Miracles in whose presence they were wrought viz. All the People of the City gathered together before the Door of the House Ver. 33. 4. The Miracles themselves Ver. 34. Which were of two sorts 1. Healing of many that were Diseased 2. Casting out many Devils which latter sort is amplyfied by one Circumstance touching the manner of casting them out viz. That he did so cast them out as that he suffered them not to confesse him of which we heard before Ver. 25. where I shewed the reasons why our Saviour would not have the Devils confess him At Even when the Sun did set Quest Why did they not bring their sick and those that were possessed unto Christ in the Day-time but deferred it till the Evening Answ 1. Some think it was because our Saviour spent the whole Day in teaching both publickly in the Synagogue and privately in the House of Peter Therefore the People could not have opportunity to present unto him so many sick persons untill the Evening after he had done Teaching 2. Others think that because it was the Sabbath day therefore they did forbear to bring their sick and such as were possessed untill the Evening because the Jewish Sabbath ended at Even and the Jews in our Saviour's time had this erroneous conceipt of the Sabbath that it was not lawfull to have the sick cured on that Day See Mark 3. 2. Therefore they would not bring any to Christ to be cured till the Sabbath was ended lest they should break the Sabbath And this is most likely to have bin the reason of their forbearance to bring them till the Evening And herein their superstitious conceipt of the Sabbath is to be blamed in that they thought it unlawful to do works of Mercy on that Day contrary to the expresse Doctrine of our Saviour Matth. 12. yet their care in 〈…〉 â—he Sabbath and not to profane it is commendable and to be imitated of us Quest. They brought to him all that were possessed c. Quest. Why do we read o◠〈…〉 possessed with Devils in our Saviour Christ's time whereas in these times there are but few in comparison Answ 1 Answ 1. It is likely that Satan perceiving the Messiah to be come in the Flesh who should destroy his Kingdom therefore about this time of Christ's coming did rage the more and shew the more malice against Mankind as knowing that the end of Christ's coming into the World was to destroy his Kingdom Vide Winkelman in locum 2. This also came to passe by the speciall providence of God permitting Satan at that time to possesse so many that so our Saviour Christ might have occasion to manifest his Divine Power by casting out so many Devils and withall that by such Miracles he might win Authority and Credit to his Doctrine And all the City was gathered together c. The great fame of Christ's former Miracles being spread abroad throughout the City of Capernaum moved such a multitude of People even the whole City to flock together before the Door And of this People a great number no doubt came either to be cured or to bring others to be cured by our Saviour and others came to be Beholders of his great Miracles and some to hear his Doctrine And he healed many c. Matth. 8. 16. It is said He healed all that were sick He put back none that were brought to be cured which shewed his wonderfull readinesse to shew mercy and to do good to all sorts that were in bodily misery He might have made excuses for putting back some as that it was now near Night and therefore an unseasonable time to bring so many to him or that some of their Diseases were Noysome or Infectious or that he was now wearied in body with Preaching that Day c. But he maketh no such excuses to send away any uncured but readily shewed mercy to all So much in way of clearing the sense of these three Verses Now because some of those Instructions which arise from these Verses have bin allready observed in handling the former Miracle Therefore here I will passe them over and briefly speak of such onely as have not bin before touched Observ 1 Observ 1. Whereas this People upon an erroneous conceipt that it was unlawfull to cure the sick upon the Sabbath did forbear the bringing of them to Christ on that day till the Evening lest they should profane the Sabbath this may teach us to be carefull of not profaning the Sabbath by doing needlesse works upon it If they upon a false ground did forbear a necessary Duty namely the helping of the Sick upon the Sabbath lest they should as they thought profane the Day much more ought we to forbear needlesse works upon it namely such works of our Callings as may well enough be deferred till another time and much more all vain sports and recreations See Psal 58. 19. The care of this People to keep the Sabbath and not to profane it though it were grounded upon an erroneous opinion of the Sabbath may serve to condemn the great carelesness and profanesse of many amongst us who are able so apt to take unlawful liberty on that Day Observ 2 Observ 2. See the forwardness of these Capernaites to come to Christ and to bring so many sick Folks and such as were Possessed to the end that they might be cured in their Bodies Yet there is no mention of any that came to him or brought others to be cured in Soul of their sins neither did they so flock to hear him Preach in the Synagogue as they did to Peter's House to have their sick healed This shews what is our disposition by nature viz. To preferr Temporall and Earthly Blessings before Spirituall and Heavenly and more to seek after the good of the Body then of the Soul So did those that followed our Saviour for the loaves c. Joh. 6. 26. whom therefore he reproveth This is a most preposterous and contrary course to be so forward in seeking those which concern the Body and neglecting such as concern the Soul Yet thus we are apt to do by nature even to mind Earthly things more then Spirituall and Heavenly Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh So we do all naturally of our selves till we have our hearts renewed and changed by God's Spirit to affect Heavenly things chiefly Let us here take notice of the depravedness of our nature in this particular and be humbled for it and strive against it And let us on the contrary seek Spirituall Blessings before Temporall and
of doing the more good by his Preaching Throughout all Galilee This Country of Galilee was the third part of Palestina or the Holy Land as it is called and they which write of it do affirm that it is a large Country having many Towns and Villages in it Josephus writes that there were in iâ— above 900 Towns and Villages In vita sua pag. 1017. Therefore it is likely that our Saviour spent a good space of time in going over this Region and preaching in all their Synagogues And this shews how painful and diligent our Saviour was in the Execution of his Ministry So much in way of clearing the words Touching the Instructions to be gathered from them they have been for the most part spoken of before ver 14. 21. Therefore I will not here insist upon them onely let us note this that from the Example of our Saviour's being so diligent in preaching in so many Towns throughout all Galilee Ministers of the Word may learn the like pains and diligence in discharge of their Ministry especially in preaching the Word This diligence is much urged unto us in the Word of God Our Saviour gives Peter a special charge to feed his Lambs and Sheep Joh. 21. repeating it thrice to stirr him up to the more diligence So 2 Tim. 4. 1 2. And of this diligence we have a special Pattern in Paul himself Act. 20. 18 20. And he cast out Devils The Evangelist here briefly toucheth the Miracles which our Saviour wrought in this his Progress or travelling throughout Galilee St. Matthew doth mention them somewhat more largely Chap. 4. ver 23 24. But of this miraculous casting out Devils I will not here speak because those things which might hence be observed have been handled before ver 23. Mark 1. 40. c. And there came a Leper to him beseeching him and kneeling down to him and saying unto him Febr. 28. 1618. If thou wilt thou canst make me clean FRom this 40. Verse to the end of the Chapter is set down the third and last Miracle of our Saviour which is particularly mentioned in this Chapter by the Evangelist viz. The healing of one that was a Leper The same History is recorded by St. Matthew Chap. 8. 2. and by St. Luke Chap. 5. 12. Although some think that the Leper which St. Matthew mentioneth was not the same that is mentioned by Mark and Luke but another cured at another time a good while after But the reasons which they alledge to this purpose are not sufficient to prove them to be two several Histories Therefore I here yield to the Judgment of the most and soundest Interpreters who take it to be one and the same Leper that is mentioned by all the three Evangelists to have been healed by our Saviour Touching the place where this Miracle was wrought St. Luke saith it was some City of Galilee not farr off from Capernaum because presently upon the mention of this Miracle St. Matthew setteth down the History of Christ's going into Capernaum and curing of the Centurion's Servant there as we see Matth. 8. 5. Touching the time when this Miracle was wrought it was as it seemeth presently after our Saviour had finished that his large and excellent Sermon preached on the Mount as may appear Matth. 8. 1 2. To come to the Miracle it self In it we may consider three things 1. The Preparative going before it Ver. 40. 2. The Miracle it self Ver. 41 42. 3. The Consequents which followed upon it Ver. 43. c. to the end of the Chapter The Preparatives are two 1. The coming of the Leper unto him 2. His Prayer or Petition made unto Christ which is 1. Generally touched when it is said He beseeched Him 2. It is more particularly amplified 1. By the outward gesture which he used Kneeling to Christ 2. By setting down the words which he used to Him If thou wilt thou canst make me clean There came a Leper Luke 5. It is said He was full of Leprosy whence it appears that it was no ordinary but a very dangerous Leprosy not infecting some parts onely but over-spreading the whole body so that this Miracle of our Saviour which he wrought in curing it was the greater Now concerning this Disease of Leprosy Physitians say it is a kind of Scab or Scurf arising in the outward skin of the body being caused by abundance of melancholick Blood and salt Flegm mingled together Heurn in Hippocrat Aphorism Lib. 3. Aphorism 20. This Disease was much more common in the Eastern Countryes and especially in Judea than it is with us in this Country And the best learned do think that the Leprosy which raigned among the Jews was a peculiar Disease proper to that People onely and that it was much more grievous and dangerous than the Leprosies which Physitians write of now a dayes for it appears Levit. 13 and 14. that the Jewish Leprosy was so contagious that it infected not onely mens bodyes but even their Garments and the very Walls of their Houses And this Leprosy is thought to have been incurable Now it is most likely that this Leprosy here spoken of was of this kind Object Object Levit. 13. 46. The Leper was to dwell alone how then is it that this Leper presumed to come to our Saviour Christ and that into the midst of the City Answ Answ Though by the Law ordinarily such as were leprous might not converse with men yet this Leper having heard no doubt of the great Miracles of Christ did believe him to be the Messiah who was to cure Diseases miraculously according to the Prediction of the Prophet Esay Chap. 53. ver 4. and therefore he came to Him to be cured notwithstanding the prohibition of the Ceremonial Law And this he might lawfully do because it is a rule in Divinity that charity and mercy may in some case dispense with the Ceremonial Law according to that Hos 6. 6. I desired Mercy and not Sacrifice Now this was a work of mercy to himself for this Leper to go to Christ to be cured Observ Observ In that he came to Christ to be healed having heard as is likely that he was able to cure him we are taught not to neglect the use of outward helps and means for the health of our bodies in times of sickness This Leper was careful to seek remedy against this his bodily Disease being dangerous and therefore came to Christ as to an extraordinary Physitian and this care was commendable in him So also Mat. 9. the Woman that had the bloody Issue and the two blind men came to Christ and sought to him to be cured This must teach us in time of sickness not to neglect good outward means for the body as good Diet and wholsome Physick 2 King 20. 7. Hezekiah though he had a certain promise of longer life yet is he commanded withal to use means for the curing of his Disease and Paul wills Timothy in his bodily weakness
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
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
of all other Men most ready and forward for the most part to Cavill at Him and at his Disciples They said unto Him Luke 6. 2. They spake it also to the Disciples themselves And it is likely they first spake it to them and afterward to Christ himself but their chief aym was to cavill at Christ himself and to reprove Him for not teaching his Followers to keep the Sabbath better Behold A note of admiration shewing that they wondered at the matter that our Saviour would suffer his Disciples so to profane the Sabbath Why do they on the Sabbath Day that which is not lawfull Thus they take it for granted That it was unlawfull on the Sabbath to pluck ears of Corn c. and yet it was not so but onely in their superstitious and ignorant conceipt For 1. It was no such work as must of necessity hinder them from sanctifying the Sabbath they might do it without any hinderance to the holy Duties of that Day 2. Besides it was a work of Mercy which was necessary for the present time for the satisfying of their hunger and therefore it was lawfull to be done as our Saviour proveth in his Answer to them by the example of David who was dispensed with for breach of the Ceremoniall Law in a like Case of necessity Herein therefore the Pharisees shewed their ignorance and malice against Christ and his Disciples in charging them wrongfully as Breakers of the Sabbath Observ 1 Observ 1. In that these Pharisees accuse Christ's Disciples as Sabbath-Breakers when indeed they were not guilty thereof we may observe the property of malice which is to lay false Crimes to the charge of others and to make faults in others when there are none Thus the malicious Scribes and Pharisees often dealt with our Saviour and his Disciples falsly accusing them of Crimes whereof they were not guilty So we heard before in this Chapter how when he forgave the sins of the Sick of the Palsy the Scribes charged him with Blasphemy So also when he companyed with Publicans and Sinners for their good and to be a means of their conversion the Scribes and Pharisees blamed Him as one that had too much familiarity with Sinners So at other times they charged Him with false Crimes when He cast out Devils from the Possessed they said He did it by the help of Beelzebub When they saw Him Eat and Drink after the manner of other Men they accused Him as a Glutton and Wine-Bibber these false accusations proceeded from their malice against our Saviour and against His Disciples And this might be further shewed by sundry other examples of those that out of malice have laid false Crimes to the charge of others It was malice in Joseph'â— Mistress which caused her to accuse him falsly So against David Psal 35. It was malice in the Jews that caused them to suborn false witnesses to accuse Steven as one that had spoken Blasphemy against God and Moses Acts 6. 11. It was malice in Tertullus that made him accuse Paul as a Pestilent Fellow c. Acts 24. Use 1 Use 1. See what to judge of those that lay false and forged Crimes against others without any sufficient evidence or ground at all They shew themselves to be malicious persons such as these Pharisees here mentioned Rom. 1. 29 30. The Heathen were full of malice and they were Inventers of evil things Use 2. If we would not shew our Selves to be malicious let this be far from us to charge others wrongfully with such Faults or Sins whereof they are not guilty false accusing is a very grievous Sin therefore let every one of us look we be not guilty of it And that we may be kept from it Consider 1. How great a wrong it is to accuse another falsly for by this means his good name iâ— hurt and wounded which is most precious to him and can very hardly or not at all be restored and healed again 2. If true love should cover a multitude of Sins 1 Pet. 4. 8. then how great is the Sin of those that make Sins in others where none are by false accusing 3. This Sin makes those that practise it like unto Satan whose practise is fasly to accuse the Brethren Revel 12. Observ 2 Observ 2. Further in these Pharisees we may observe That it is one property of Hypocrites to be very sharp or rigorous in censuring others for small or no faults and yet to bear with greater and grosser sins in themselves Matth. 7. 2. They can quickly see and speak of a More in their Brother's eyes but will not see the Beam in their own The Hypocriticall Pharisees as we see here were very rigorous in condemning Christ's Disciples for a small matter viz. The plucking of a few ears of Corn on the Sabbath-Day which if it had bin a fault as they falsly supposed it to be yet it could not be any great fault But they did bear with themselves in many great and grosse sins wherein they lived as Hypocrisie Pride Vain-glory Covetousness Customary-swearing c. These sins they lived in and yet would they not see them or condemn them in themselves So Matth. 15. 2. Mark 7. 5. they condemned the Disciples of Christ at another time for not washing of their hands before they did eat and yet at the same time themselves were guilty of far greater faults which they allowed in themselves as our Saviour sheweth against them They could see and censure small faults yea such as were no faults in others but could not see greater in themselves And this is the property of all Hypocrites Vse Vse Take heed of this rigorous and uncharitable censuring of others for small faults in the mean time passing by our own greater sins on the contrary let us in love cover lesser faults and infirmities of others and be most severe and sharp toward our selves in censuring our own sins and offences If thou wilt needs be judging judge thy self and thy own sins first that thou mayest not be judged of the Lord. Matth. 7. 5. Hypocrite first cast out the Beam out of thine own eye c. Remember that it is the note of an Hypocrite to be rigorous in condemning others for small or no faults and to be favourable to his own greater sins as on the contrary it is an argument of sincerity to be favourable in judging of others offences and most severe and unpartiall to our own Mark 2. 25 26. And he said unto them Have ye never read what David did when he had need and was an Aug. 1. 1619. hungred he and they that were with him How he went into the House of God in the dayes of Abiathar the High Priest and did eat the Shew-bread which is not lawfull to eat but for the Priests and gave also to them which were with him VVEE have before heard of the Cavil and Exception of the malicious Pharisees against the Fact of Christ's Disciples in plucking ears of Corn
much of our Saviour Christ's manner of alledging the example of David in this place Now to speak of the example it self as it is set down And first of the occasion of Davids going into the house of God and of his eating of the Shewbread viz. the hunger with which himself and his Companions were at that time afflicted Observ 1 Observ 1. In that David was now Persecuted by Saul and being in danger of his life was forced to fly from place to place and not onely so but at the same time is also afflicted with bodily necessity and hunger both he and his Servants that were with him Hence learn that God doth sometimes try and afflict his own Children not with one onely but with divers troubles at once 1 Pet. 1. 6. Now ye are in heavinesse through manifold Afflictions So Jam. 1. 2. See this in the example of Job who at the same time was Afflicted in his Body Goods Wife Children Friends yea and in his Conscience too which was more grievous then all the rest This also we may see in Paul's example 2 Cor. 7. 5. He had troubles on every side fightings without and fears within Reasons why God thus dealeth with his Children 1. For his own Glory to manifest his great power and mercy both in strengthening his Children to the Patient bearing of so many tryalls at once and also in giving an issue and deliverance to them out of all in due time 2. For the good of his Children and that chiefly in two respects 1. That it may be a means throughly to humble them for their sins therefore when one trouble will not do it he layeth many at once upon them 2. For the more thorough-tryal and clearer manifestation of his Graces in them especially their Faith and Patience Use Use Comfort for such as truly fear God though God bring them into great straits and into many troubles inward and outward at the same time yet they are not to faint or be discouraged under them but to remember that it is the Lords usual dealing with his Children thus to try them many wayes at once and that this is no sign of his anger or hatred but that they may for all this be dearly beloved of him Besides that he doth all this for his own Glory and for their greater good Observ 2 Observ 2. Further in that David and his Servants through extremity of Hunger were forced to break the Ceremoniall Law in eating the Shewbread we may see and observe that bodily hunger is a grievous Affliction very hard to bear This the Devill knew well and therefore he came to our Saviour Christ being hungry to tempt him to turn stones into Bread in way of distrust of his Fathers providence Lament 4. 9. They that be slain with the Sword are better then they that be slain with Hunger for these pine away stricken through for want of the fruits of the field The extremity of the pain of hunger hath caused some cruelly and unnaturally to eat the flesh of their own Children as in the siege of Samaria 2 Kings 6. 28. And Josephus de bello Jud. lib. 6. cap. 16. reporteth That at the siege of Jerusalem by the Romans the Famine was so great that through extremity of hunger some were forced to feed upon the dung of Beasts Use 1 Use 1. This teacheth us to acknowledge Gods great Mercy and goodness unto us in giving and continuing unto us plenty of Food notwithstanding that our sins deserve that he should punish us rather with extream Famine and Hunger The harder this Affliction is to bear the greater is Gods Mercy to us Use 2 Use 2. This also should forcibly move us to shew compassion towards such as suffer bodily hunger seeing it is so grievous a thing to be born Esay 58. 7. Is not this the Fast that I have chosen To deal thy bread to the Hungry yea further Rom. 12. 20. If thine Enemy Hunger feed him c. So much of the occasion of David's Fact Now to speak of the Fact it self namely his going into the House of God and eating the Shewbread c. Though this were contrary to the Ceremoniall Law yet it was lawfull for David to do it in this case of extream necessity and he did it as a work of Mercy to himself and to his Servants and therefore our Saviour Christ alloweth this practise of David neither is it any where condemned in Scripture Observ Observ Hence then we may learn that in the case of necessity we ought to prefer works of Charity and Mercy before the outward observance of Religious Rites and Ceremonies about the Worship of God When the case stands so that either we must omit some work of Mercy which is of present necessity to be performed or else that we must omit some outward Ceremony or Duty of Gods Worship In this Case we are rather to omit the outward Ceremony or Duty for the time then to omit such a work of mercy being necessary for the present Hos 6. 6. I desired Mercy and not Sacrifice c. It is a Rule in Divinity that Charity and necessity do dispense with the Ceremonial Law Upon this gound David did eat the Shewbread in his necessity and hunger contrary to the Ceremoniall Law Upon this ground Christ's Disciples plucked ears of Corn on the Sabbath to satisfy their hunger Upon this ground also it was that our Saviour Christ sometimes cured such as were diseased in body on the Sabbath day as Mark 3. He healed him that had the withered hand And Luke 13. 16. her that was bowed by Satan in her body 18 years together So also upon the same ground it is lawfull in these times to do works of Charity and Mercy on the Sabbath day especially such as are of present necessity as to eat and drink for the satisfying of Hunger and Thirst to Cure or Heal the sick to fly from the Enemy for the safety of a mans Life in time of War or Persecution And therefore it was the ignorance and Superstition of those Jews 1 Maccab. 2. chap. that they would not resist their Enemies upon the Sabbath but suffred themselves to be slain by them Mark 2. 27 28. And he said unto them the Sabbath was made for man c. Aug. 15. 1619. OUr Saviour having in the two former Verses proved it lawfull for his Disciples to pluck ears of Corn on the Sabbath by the example of David who in case of necessity being Hungry did eat of the Shew-bread and gave to them that were with him contrary to the Ceremonial Law Now in these two last Verses of the Chapter he proveth the same thing by a twofold reason The first drawn from the end of the first Institution of the Sabbath ver 27. The Sabbath was made for Man c. The second from the Authority of Christ the Instituter of the Sabbath ver ult Wherefore the Son Man is Lord c. The Sabbath was made
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
commit sin which tends to their own hurt even to the destruction of their own Souls Jam. 1. 15. It is strange to see how diligent and careful many are to plot and practise sin and to fulfil their wicked lusts never considering that in so doing they take care and use diligence to destroy their own Souls Use 2 Use 2. How much more diligent should we be in watching all occasions and opportunities of doing good If the wicked shew such diligence in watching opportunities to commit sin much more cause have we to watch all occasions daily of glorifying God and of doing good to others and of working out our own Salvation Otherwise the diligence of the wicked in practising sin may shame our negligence in doing good Therefore as the wicked do watch all occasions to practise sin so let us much more watch occasions to do good duties 1 Pet. 4. 7. Watch unto Prayer The like may be said of other good duties as hearing the Word Reading c. We must watch unto them that is diligently observe all good occasions to perform them Observ 2 Observ 2. In that it is said they watched him that they might accuse him we learn further that it is the property of wicked malicious persons such as the Scribes and Pharisees to desire and seek to accuse others wrongfully to seek occasions of unjust or false accusing of others that so they may discredit them or bring them into trouble and danger Thus the Scribes and Pharisees sought to accuse our Saviour Christ wrongfully as we see here So also Luke 11. ult They laid wait for him seeking to catch something from his mouth whereby they might accuse him So Matth. 26. 59. The Chief Priests and Elders and all the Council sought false witness against Jesus to put him to death But they found none c. So Dan. 6. 4. The Princes of Darius sought to find occasion against Daniel concerning the Kingdom c. Vse Use Let this be far from us to seek occasion and matter of unjust and false Accusation of others Remember that it is the proper practise of wicked and malicious men to accuse others falsly 2 Tim. 3. 3. one of the sins that should raign in these last times is men should be false Accusers See that none of us be in this number It is the Devil's practise to accuse the Brethren before God day and night Revel 12. 10. The more any is given to false accusing the more like he is to Satan bearing his Image and resembling him in Practice We ought to clear the Innocency of others by all means that we can and therefore far should it be from us to seek occasion and matter against others to accuse them wrongfully But of this sin of false accusing we heard before Chap. 2. Ver. 24. So much of the Circumstances of this Miracle here mentioned by the Evangelist Now follow the Preparatives unto it which are two set down ver 3 4. The first is the Speech of our Saviour unto the party that was to be cured bidding him stand forth in the midst ver 3. The second is his Speech unto the Scribes and Pharisees in which he propounds a Question to them touching the doing of good upon the Sabbath day which Question did put them to silence Touching the words of our Saviour to the party to be cured in that he bids him arise and stand forth in the midds the Reason hereof was that the Miracle might be the more evident and apparent to the beholders therefore he would have the party diseased to stand forth that all that were present in the Synagogue might take notice of his case and of the Miracle which was to be wrought upon him And this shews the courage and boldness of our Saviour that he did not fear the Cavils or Accusations of the Pharisees though he knew their thoughts against him Luke 6. 8. therefore he bids himstand forth ready to be healed to shew that he was resolved to cure him notwithstanding their malicious purpose to accuse him for it as a Breaker of the Sabbath Observ Observ In that our Saviour bids him stand forth to the end the Miracle might be apparently seen and taken notice of we learn That the Miracles of our Saviour Christ were truely and really wrought and that they were not Satanical Delusions See this Point before observed Chap. 2. Verse 12. It followeth Ver. 4. He said unto them Is it lawful c. It appears Matth. 12. 10. that the Scribes and Pharisees did first propound a question to our Saviour asking him Whether it were lawful to heal upon a Sabbath day unto which our Saviour here answereth by propounding another question unto them thereby to confute their question Is it lawful to do good on the Sabbath c. q. d. It is as lawful and expedient to do good on the Sabbath as it is unlawful and unexpedient to do evil on it Now by doing good or evil here is meant doing good or evil unto Man's body or bodily life as appears by the words following Is it lawful to save life or to kill So the meaning is this Is it lawful to do good or to do hurt to the body or bodily life of man upon the Sabbath Now by this question thus propounded our Saviour implyes that in the present case he must needs do one of these either good or hurt unto this party which had the withered hand the reason is because in the case of necessity not to do good to our Neighbour if it be in our power is to hurt him and not to save his life in this case is to destroy or take it away Now our Saviour knew that the Pharisees durst not grant that it was lawful to do hurt or to take away life on the Sabbath and therefore they must needs yield it lawful and necessary to do good and to save life on the Sabbath Note that this question of our Saviour hath the force of an earnest Affirmation and it is as much as if he had said It is certainly lawful and expedient to do good to Man and to save his life and not to hurt Man or to destroy life on the Sabbath And they held their peace Though they were convinced by reason so as they had nothing to reply against our Saviour's question to confute it yet such is their obstinacy that they will not plainly confess the truth as they should have done but rather hold their peace and say nothing This for meaning of the words in this Verse Observ 1 Observ 1. Here first we are taught that it is lawful on the Sabbath day to do works of mercy tending to the good and preservation of Man's Body and bodily Life See this Point handled before Chap. 2. Ver. 26 27. Observ 2 Observ 2. From the manner of our Saviour's Speech Is it lawful to do good or to do evil on the Sabbath c. We may learn that in the accompt of God there is no
thee his sanctifying Spirit which may not only open thy understanding to conceive the Scriptures but thy heart also as he did the heart of Lydia to believe and yield obedience to the Word Pray with David not onely that he will teach thee the way of his Statutes but that he will also incline thy heart to his Testimonies Psal 119. ver 33 36. 2. Be diligent not onely in reading the Scriptures to gain knowledge but especially in hearing the Word opened and applyed in the publick Ministery of it This is God's speciall Ordinance not onely to enlighten the mind with knowledge but especially and principally to work upon the heart to renew and sanctifie it c. So much of the Persons slandering our Saviour Christ Now followeth the slander it self He hath Beelzebub c. Observ 1 Observ 1. In that our Saviour Christ who was most holy and free from all sin yet was accused by the Scribes as a wicked Person as one that had a Devil and did work by his help we learn this That the most holy and innocent Persons may look to be unjustly slandered and accused as evil Doers yea to have grievous Crimes laid to their Charge Our Saviour did all things well yet how often was he accused as an evil Doer c See this Point before Chap. 2. Ver. 7. Vse 1 Vse 1. Take heed of condemning or judging others to be wicked or ungodly onely upon the bare accusation of such as are themselves wicked for so we may condemn the most innocent even Christ himself If it be enough to accuse who shall be innocent Take heed therefore of giving credit to unjust slanders raised against others especially when they are raised by the profane and wicked against such as are godly and religious Vse 2 Use 2. Arm our selves to go through good and evil report to be burdened with false slanders though we walk never so uprightly And be not discouraged at all with such false accusations onely be carefull so to walk that none may truly or justly speak evil of us c. Observ 2 Observ 2. In that our Saviour doing a good work of mercy in casting out the Devil out of him that was both dumb and deaf yet was censured by the Scribes as if he did it by the help of Beelzebub This teacheth us That there is nothing can be so well done but the malicious and wicked will be apt to misinterpret it and to take it in evil part yea to censure and condemn it as evil and unlawfull Rom. 1. 29. The Heathen werefull of malice and they took things in evil part These properties are joyned together in them to shew that such as are malicious are also apt to take things in evil part The Scribes and Pharisees did maliciously interpret the best actions of our Saviour Christ taking them in the worst part See before Chap. 2. Ver. 7 and Ver. 16. Use 1 Use 1. Make this accompt to have our best actions sometimes hardly censured and maliciously perverted and taken in evil part And learn not to be offended or discouraged though we be spoken of for well doing Vse 2 Use 2. Let it be far from us to take the good actions of others in evil part Remember that this is the property of malice and there is nothing more contrary to love which thinketh not evil c. 1 Cor. 13. 6. Observ 3 Observ 3. Here is mention made of Beelzebub the Prince of Devils which argues that as there is a difference of order or degree of Preheminence among the good Angels some being called Angels some Arch-Angels c. so also it is among the evil Angels There is one that is the Head and chief over the rest who is therefore called the Prince of Devils in this place and elsewhere That which the Scribes and Pharisees here imply that there is a Prince of Devils that is one chief above the rest is not gain-said but rather seems to be granted by our Saviour Matth. 12. 27. And sometimes he is called the Prince of this World Joh. 12. and the God of this World 2 Cor. 4. Therefore also Matth. 25. 41. mention is made of the Devil and his Angels As among Pirates and Theeves there is one Chief c. Concerning this matter see Zanch. de operibus Dei Also Paraeus in Matth. 12. 24. and Mr. Bayne upon Eph. 6. 12. Use Use This seems to teach us that order and difference of Degrees amongst Men in all Societies as in the Church Common-wealth and Families is a matter pleasing unto God who is the God of Order and not of Confusion He hath appointed some order to be even among the evil Angels therefore much more doth he approve of it as necessary and profitable amongst Men and in all Societies of Men This being so should move us to love and like of order and to seek to maintain it as a mean to preserve peace among Men in all Societies Mark 3. 23 24 25 26 27. And he called them unto him and said unto them in Parables How can Satan cast out Decem. 5. 1619. Satan And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be divided against it self that House cannot stand And if Satan rise up against himself and be divided he cannot stand but hath an end No man can enter into a strong man's House and spoil his Goods except he first bind the strong man and then he will spoil his House VVEE heard in the former Verse of the wicked slander and accusation of the Scribes against our Saviour Christ Now followeth his Answer and Apology for himself Where consider three things 1. A Preparative to his Answer He called them unto Him 2. The Manner of his Answer He spake to them in Parables 3. The Matter of his Apology Containing two things 1. A confutation of their slander Ver. 23 c. to the 28. 2. An accusation or reprehension of them Ver. 28 29. He called them unto Him By this appears that they were not present with Him when they did so blasphemously accuse him but they uttered that accusation against him unto the People behind his back in his absence See Matth. 12. 24. Quest Quest Why was our Saviour so carefull to Call them to him and to answer and confute this slander seeing they being absent he might have passed it over and have taken no notice of it Answ Answ Because it was a very wicked and blasphemous slander tending directly not onely to the disgrace of our Saviour's Person but also to the utter discrediting of all his Doctrine and Miracles and consequently to the exceeding dishonour of God and hinderance of the Gospel therefore he would by no means let it passe unconfuted Observ Observ Such as are unjustly slandeted or accused by others ought not to neglect or passe over such slanders without taking notice of them but they should be carefull to confute them and to clear their own innocency Especially
needs be the cause of all cowardly fearfulness in times of distress Vse 1 Use 1. See the reason why the wicked and unbelievers are so cowardly and timorous in times of trouble and danger befalling them as we see in Cain Gen. 4. 14. and in Belshazzar Dan. 5. 6. Yea sometimes when there is no danger they are fearful Prov. 28. 1. The wicked fleeth when none pursueth And Levit. 26. 36. The sound of a shaken leaf chaseth them c. The reason of this their timorousness is their want of faith They have no assurance of Gods mercy to them in Christ nor of his special protection in times of danger therefore are their hearts thus overcome of fear and terrour They are sometime at their wits end This shall make the hearts of the wicked to fail them for fear at the day of Judgment because they shall want faith c. Vse 2 Vse 2. See also the cause of much timorousness even in good Christians in times of trouble The weakness of their saith is the cause of it as it was here in Christs Disciples And we are not to marvail that the best Christians are subject to this infirmity of timorousness more or less seeing there is some weakness and imperfection of faith in the best Vse 3 Use 3. Hence gather That excessive fearfulness in time of danger is a sin because it is a fruit of infidelity But of this before Use 4 Use 4. This sheweth us further what to do that we may be kept from this immoderate fear and timorousness Labour for true faith and for a further growth of it in us Such as never had faith must use all good means to attain some measure of it And such as have it in some measure already must labour for a further increase of it The more faith the less fear as on the contrary the less faith the more fear Pray unto God to give thee faith and to increase it in thee This will expell fear out of thy heart and make thee couragious in times of greatest distress and danger as Job 13. 15. Though he slay me yet I will trust in him And Paul Rom. 8. 38. I am perswaded that neither death nor life c. shall separate c. So Hebr. 11. 34. it is said of Gedeon Barack Sampson c. that by faith they stopped the mouths of Lyons quenched violence of fire c. out of weakness were made strong waxed valiant in fight c. So the Martyrs were couragious at the Stake and in the fire because they had special strength of faith given them Especially let such labour for faith who are called to go through great dangers as Souldiers Mariners Women that bear Children c. 1 Tim. 2. ult Verse 41. And they feared exceedingly c. The Evangelist layeth down a second consequent of this Miracle namely the effect which it wrought in the Disciples and others Which effect is twofold 1. Inward They feared exceedingly 2. Outward In that they do by their words one to another acknowledg the power of Christ and profess their admiration of it They feared c. This is to be understood not onely of the Disciples of Christ but of others also of the people who were present in other ships and saw the Miracle as may be gathered from Matth. 8. 27. where it is said The men marvailed c. Now if none but the Disciples had wondred and feared it is likely the Evangelist would not have spoken so generally saying The men marvailed but rather The Disciples marvailed Quest Quest Why did they so exceedingly fear seeing the storm being now laid the danger was past Answ Answ The Evangelist doth not here speak of their fearing of the danger in which they had been and from which they were now escaped but of that fear and reverence of the Power and Majesty of Christ with which they were stricken and moved in heart at the sight of this great Miracle And this fear was the greater in the Disciples because they now saw and considered their own weakness and infidelity for which Christ had reproved them Thus then the consideration of Christ's wonderfull power and their own weakness moved them thus exceedingly to fear and reverence the Divine Majesty of Christ And this was a good kind of fear in them whereby they so feared the power and Majesty of Christ that they were carefull not to offend him as they had done before by their timorousness and infidelity Observ Observ Hence gather That we ought to be affected in heart with great fear and reverence of the Majesty of God when we see or take notice of his great and powerful works the consideration of his wonderfull works should move us greatly to fear him Thus the Disciples and others at this time by seeing this great Miracle of Christ were moved to fear him exceedingly So Peter and others Luke 5. 8. So the Centution and they that were with him at the time of Christ's death when they saw the Earth-quake and other great Miracles wrought they feared greatly c. Matth. 27. 54. So should we be moved greatly to fear and reverence the Majesty of God when we consider his mighty works Jerem. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Hab. 3. 16. when the Prophet heard of the great Judgments of God threatned his belly trembled c. Now this fear must not be servile but a fiâ—iall fear joyned with love of God which must make us afraid and loth to offend him Psal 4. 4. Vse Vse This condemneth the blockish security of many who when they see or hear of Gods great and miraculous works of Justice or mercy shewed upon themselves or others yet are little or nothing at all moved in heart to fear and reverence the power and Majesty of God This argueth great and fearfull hardness of heart Such are worse then Nebuchadnezzar Dan. 3. 24. and Felix Act. 24. 25. This want of fear and reverence of Gods great works is an effect and sign of Atheism in such And said one to another Who is this c. By these words the Disciples and the rest do profess their admiration of the Divine power of Christ and withall do imply a confession and acknowledgment that he was more than a meer man even the Son of God himself Quest Quest Did not the Disciples know and believe before that Christ was the Son of God Answ Answ Yes they knew it in part by his former Miracles but their knowledg and faith in this Point was further confirmed by this Miracle Observ 1 1. Observ In that the Disciples and others with them are not only affected with fear and reverence at the sight of this Miracle but do also take occasion to acknowledg and magnifie the Divine power of Christ who was able to command the Wind and Sea hence we learn That we should not onely be
All men shall fear and shall declare the work of the Lord c. Psal 118. 17. I shall not dye but live and declare the works of the Lord. Thus Moses took occasion Exod. 18. 8. to relate to Jethro his Father in Law the Miraculous deliverances of the Israelites and his Judgments shewed upon Pharaoh So should we take occasion to confer and speak of the great works of God unto others This is a special means to stir up our selves and others to be affected in heart as we ought with fear and reverence of such Miraculous works and to cause us to make a good and right use of them Use Use This is for the reproof of such whose Tongues run over upon all occasions with news and reports of vain and unprofitable matters or else with matters of the World but they seldome or never speak to others in reverent manner of the Miraculous works of God c. A sign they are little affected with them From those things that are discommendable in the Swine-heards we may also observe two points Observ 1 Observ 1. In that they were moved with fear at the sight of this great Miracle and yet they did not profit by it nor make any good use of it for they were not moved by it to acknowledg Christ to be the Son of God nor to believe in him Hence we learn that it is not enough for us to be moved with fear or astonishment at the great works of God for so may the wicked and unbelievers be but we must make a good and right use of such works of the Lord. We must be moved by them to acknowledg and magnify Gods Wisedome Power Justice and other his Attributes manifested in his great Works Again when we see or hear of his works of Justice on the wicked we are to learn thereby to fear him and to take heed of provoking him by sin So when we take notice of his extraordinary works of mercy towards our selves and others we must by them be drawn to love him truly and to yield all Conscionable obedience to his will Of this Point see before chap. 1. 27. Observ 2 Observ 2. In that these Swine-keepers being moved with fear at the sight of this powerful Miracle did not thereupon go to Christ and humble themselves nor acknowledg his Divine power nor profess their faith in him as they should have done but fled from his presence and ran away from him for fear of his power Hence we may observe what kind of fear of God it is with which profane and wicked men are moved It is not such a fear as doth drive them unto God or cause them to come near to him but it driveth them from God causing them to shun his presence It is like that fear which was in Adam and Eve after they had sinned they durst not abide Gods presence but ran from him and hid themselves in the Garden Gen. 3. 8. So Esay 33. 14. The sinners in Sion are afraid fearfulness hath surprized tho hypocrites Who among us shall dwell with the devouring fire Who among us shall dwell with everlasting burnings that is How can we indure the presence of that God whose wrath is like devouring fire shewing that the fear of the wicked towards God is such as makes them shun and abhor the presence of God and desirous to flee from it So at the day of Judgment the Reprobates shall be taken with such fear as shall make them desirous if it were possible to be covered under the Hills from the face and presence of Christ Such fear is also in the Devils c. Reason Reason The fear of the wicked wherewith they fear God and Christ cometh only from the consideration of his power and wrath against sin whereof their consciences being guilty they dare not come near God but desire rather to go as far from his presence as is possible Not that they can flee from him or escape his wrath but they desire and seek so to do by all means and do sometimes foolishly perswade themselves that they may flee from God and from his presence Object Object Luke 5. 8. It is said Depart from me c. Answ Answ It was not out of servile fear but from true humility c. Use Vse See then the great difference between the fear of God which is to be found in the wicked and that fear of God which is in the godly the wicked fear God only or chiefly because of his power and wrath the apprehension of which driveth them from God making them to shun his presence It causeth them to go from God by despairing of his mercy as Cain did but the fear that is in the godly cometh not only from consideration of Gods Power and Justice but is also joyned with an apprehension of his love and mercy which therefore causeth them to come near unto God by faith repentance and obedience to his will The fear of the wicked is a servile fear like that of evill servants which fear their masters only in respect of punishment and therefore get as far out of their sight as may be but the fear of the godly is a filial fear such as is in a good Child toward his Father who so feareth his anger that he also is perswaded of his love which makes him to love him again and to be desirous to enjoy his presence By this let us every one examine our fear of God whether it be such as it ought to be c. So much of the second Consequent of this Miracle in the Keepers of the Swine Now followeth the third sort of Consequents in the other people of the Countrey from Verse 14. to the 18. Now the Consequents in the People were 4. especially 1. Their coming out to see what was done as also their coming to Jesus and their beholding of him that had been possessed sitting clothed and in his right mind 2. Their being moved with fear at the sight thereof Verse 14 15. 3. The report of those that saw the Miracle to them that saw it not Verse 16. 4. Their requesting of our Saviour to go out of their Coast Verse 17. They came out to see what was done That they might be certified of the truth of the report which they heard of the Swine-herds And they saw him sit clothed and in his right mind This shews that he was not only dispossessed and freed from the Legion of Devils but also perfectly cured of that frenzy and madness with which the Devill had before distracted him And this sheweth the greatness of the Miracle and it came to pass by Gods speciall providence that so many of the people of the City and Country should come out to see it and to be eye-witnesses of it for by this means the Miracle became the more famous And they were afraid This was only such a servile fear of Christ's power as we heard of before in the Swine-herds it was no true fear of
Christ for then it would have moved them to have made better use of this Miracle than they did They that saw it told them what was done c. That is they that were present at the time of working the Miracle related it unto the rest that were not then present Then they began to pray him to depart c. St. Luke sayes The whole multitude of the Country besought him to depart Quest Quest Why did they desire his departure Answ Answ St. Luke giveth the Reason Chap. 8. 37. Because they were taken with a great fear Quest Quest What was it which they feared Answ Answ 1. It is likely they feared the Power and Majesty of Christ which shined forth in this great Miracle 2. They feared also the loss of more of their Swine or other Cattel of theirs if our Saviour should have continued in the Country longer and have cast our more Devils there And herein appeared the gross covetousness and profaneness of these Gadarenes preferring their Swine and other Cattel before the company and presence of Christ who came to do good among them yea to offer to them the means of salvation by preaching to them and by confirming his Doctrine with this Miracle yet had they rather part with Christ than lose their Swine or other Cattel Quest Quest Why did they pray or intreat him to be gone and not rather persecute and drive him out of their Coasts seeing they were much offended at him for the loss of their Swine Answ Answ They were so terrified with the Power and Majesty of Christ which he manifested by this Miracle that they durst not deal roughly or violently with him but rather by intreaty So much of the meaning of these Verses Now here again in the practice of these Gadarens some things are commendable and some again discommendable Things commendable are 1. That they came out to see what was done and came to Christ to take notice of this great Miracle 2. That they were moved with fear at the sight of it 3. They relate it one to another Verse 16. Things discommendable are 1. That though they came and saw what was done and that the man was dispossessed and perfectly cured yet they do not thereupon acknowledg Christ's Power or believe in him or make any other good use of the Miracle as they should 2. That they were so far from believing in Christ and from imbracing his Doctrine or profiting by his Miracle that they desire to be rid of his company praying him to depart c. Now touching the Instructions to be gathered from these Verses some of them have been before spoken of upon the beginning of the 14. Verse which I will here omit and onely insist upon two or three Points not touched before Observ 1 Observ 1. In that these Gadarens came forth and came to Christ to see what Miracle he had wrought this was well done and we are herein to imitate them in shewing our desire and forwardness to take special notice of the great and miraculous works of God else we are worse than the Gadarens Not that we should desire to see Miracles wrought for novelties sake or for other sinister respects as these Gadarens did but that when the Lord doth bring to pass great and miraculous works we should take speciall notice of them yea we should desire to be eye-witnesses of them if it may be If the Lord at any time shew extraordinary works of Power Justice or Mercy upon our selves or others it is good for us if we may and if occasion be offered â—o be eye-witnesses of them or at least to take speciall notice of them otherwise by the report of others This will be a speciall means to stirr us up to be affected with due fear and reverence of such extraordinary works of God and to cause us also to make a right use of them Use Use This reproveth such a â—â—ightly pass over the great works of God little regarding to see hear or take any notice of them though good â—ccasion be offered them These come behind the Gadarens who were forward to come and see the great Miracle which Christ had wrought Observ 2 Observ 2. Though the Gadarens came and saw how great a work Christ had wrought upon the party possessed yet they made no good use thereof they were not moved by it to believe in Christ c. Hence observe this That wicked and profane persons may see and be eye-witnesses of the great and extraordinary works of God and yet be never the better nor make any good use of such works but remain still as wicked as before This we see in I haraoh Nebuchadnezzar and in the Scribe and Pharisees and here in the Gadarens So also in many of those which saw the Miracles wrought by the Apostles and yet profited not by them at all Vse Use Rest not in the bare sight or taking notice of Gods wonderful works but above all be carefull so to lay them to heart that we may make a holy use of them to our selves and be the better for our taking notice of them Learn by them to acknowledg and magnifie Gods Wisdom Justice Power c. and to fear and yield obedience to him more and more The other Points to be observed from Verse 15. 16. have been before spoken of It followeth Verse 17. They began to pray him to depart c. Doctr. Here observe the property of all profane and covetous worldlings such as the Gadarens they prefer and esteem worldly and earthly commodities before spiritual and heavenly benefits before grace and salvation and the means of them both as the Word Sacraments c. The Gadarens prefer their Swine before Christ's company who came to offer salvation to them in the means of it if they had had grace to perceive it yet they would rather refuse and lose grace and salvation and Christ himself than lose any more of their Swine or other Cattel So Luke 14. they that were invited of the Lord unto his great Supper they made excuses and preferred their worldly commodities and businesses as Farms Oxen c. before that heavenly banquet prepared for them So Matth. 19. 22. that covetous young man which came to Christ to know what he should do to have eternal life yet being put to the tryal what he would do he preferred his worldly possessions before eternal life So Judas preferred the 30 pieces of silver before Christ himself betraying him for love of the money So Act. 16. 19. the masters of that Pythoness preferred their worldly gain before the Doctrine of salvation preached by Paul and Silas So also Demetrius Act. 19. 25. Use 1 Use 1. See then one mark of a covetous worldling such a one makes more accompt of earthly commodities then of spiritual and heavenly blessings he esteems worldly goods and commodities before spirituall graces as Knowledg Faith Repentance and before the means of these as the Word and Sacraments
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
will do this or that good Duty and then set about it So Psal 119. 59. I thought on my wayes and turned my Feet to thy Testimonies Vse Use This reproveth such as are rash and unadvised in their wayes taking in hand weighty Actions and enterprises without Counsell and Advice taken in their Hearts before-hand Thus some do rashly set about the Duties of God's worship as Prayer Hearing of the Word and such like without due premeditation going before contrary to the Precept of Solomon Eccles 5. 1 2. Be not rash with thy mouth and let not thy Heart be hasty to utter a word before God c. So others take in hand the Duties of their particular Callings without advice and deliberation going before God often punisheth such rashness with ill success Prov. 15 22. Without Counsell purposes are disappointed Observ 2 Observ 2. As this Woman came behind Christ in the Press and touched his Garment thereby shewing her desire to be healed so she brought Faith in her Heart whereby she was resolved of the power and goodness of Christ that he could and would cure her if she touched him so that as she touched his Garment with her hand so withall she touched him in her Heart by Faith applying his power and goodness to her self Now this teacheth us that such as come to Christ to be cured of their bodily or Spiritual diseases must come with Faith in their Hearts whereby they may touch Christ in a Spiritual manner that is apprehend and apply to themselves his power and mercy for the healing of them Thus in our bodily sicknesses when we seek to Christ by Prayer for help and ease we must pray with Faith else we cannot look to be heard Jam. 5. 15. The Prayer of Faith shall save the sick c. Thus Mark 2. 5. It is said our Saviour saw the Faith of him that was sick of the Palsy and of those that brought him to Christ So also when we come to Christ to be cured of our sin the Spiritual diseases of our Souls we must bring Faith to apply his power and mercy to our selves for the curing of them else we must not look to be healed As the most skilfull Physitian for the body cannot cure such a one as will not or cannot take and apply the Physick given him so Christ Jesus though a most powerful Physitian for the Soul yet doth not cure any but such as by Faith apply to themselves the soveraign Medicine of his pretious bloud that is the merits of his death and obedience which is that Spiritual Physick which he offereth to them As it is said Hebr. 11. 6. He that commeth to God must believe that he is and that he is a rewarder of them that diligently seek him So he that commeth to Christ must come with Faith c. See Joh. 3. 14. Use Use Labour then for true Faith by which we may touch Christ in a Spiritual manner applying to our selves his power and goodness for the curing of our bodily and Spiritual diseases especially our Spiritual diseases think not to be cured in Soul of thy sins unless thou have Faith to apply to thy self the soveraign Medicine of Christ's bloud In vain for thee to come to Christ in Prayer and to intreat him to heal thee of thy sins if thou bring not Faith whereby thou mayest Spiritually touch him and receive Divine vertue from him for the healing of thee Look therefore that thou come to him with a Believing Heart as this Woman did Pray unto God to work and increase this Faith in thee and use all other good means to this end So much Faith as thou hast to touch Christ and to apply him to thy self so much healing vertue thou shalt receive from him to cure thy diseased Soul and Conscience Observ 3 Observ 3. In that this Woman shewed some weakness of Faith in that she thought she could not be healed without the touching of Christ's garment this teacheth us that the Faith of true Believers in this life is imperfect and mingled with some unbelief So was the Faith of him that brought his Child to Christ to be dispossessed of the Devil Mark 9. 24. Lord I believe help thou mine unbelief Yea the Faith of the Apostles themselves was imperfect Luke 17. 5. otherwise they would not have prayed to Christ to increase it Reason Reas The whole work of Sanctification is imperfect in this life therefore every particular Sanctifying Grace is imperfect Use 1 Use 1. Labour to see and feel the weakness and imperfection of our Faith how much it is assailed with doubtings and distrustfulness of Gods power and mercy and not onely to feel this but to be grieved for it yea to lament and bewail it in our selves and daily to strive against unbelief by Prayer and Meditation of Gods promises in Christ Use 2 Vse 2. See how needfull even for the best Christians to be diligent from time to time in the use of all good means ordained of God for the strengthening of their Faith as the Word Preached the use of the Sacraments and Prayer c. Mark 5. 29. And straightway the Fountain of her bloud c. Dec. 10. 1620. HItherto of the Description of the person upon whom the Miracle was wrought Now followeth the Miracle it self ver 29. The fountain of her bloud was dryed up And this is amplified 1. By the Circumstance of time or speediness of the Miracle straightway 2. By the truth and certainty of it in that she felt in her body that she was healed of her Plague Straightway So soon as she touched Christ's Garment with her hand and Christ himself inwardly by Faith The fountain of her bloud was dryed up That is the unnatural Flux or Issue of Bloud with which she had been so long afflicted was stopped and so the cause of her disease taken away Healed of that Plague or scourge that is of her disease so called to shew the nature of that disease that of it self it was a fruit of sin and a punishment inflicted for it So much of the words Now to gather such Instructions as arise from them And first from the Miracle it self or the effect which followed upon the Womans touching of Christ The fountain of er bloud dryed up and she was healed Doctr. 1 Doctr. 1. This Miracle of our Saviour in curing the Woman of an incurable disease without any means onely by his Divine power doth serve to confirm our Faith in the Article of Christ's Divine nature proving him to be God Of this often before See chap. 1. ver 42. Doctr. 2 Doctr. 2. Further this Miracle serveth even as the rest do to prove this Jesus the Son of the Virgin Mary to be the Christ or the true Messiah that is to say that person which was ordained of God from Everlasting and in time foretold by the Prophets to be the Redeemer and Saviour of Mankind This also is proved and shewed before
of Aegypt and to be buryed in the Land of Canaan Ver. 25. of the same Chapter So Joseph of Arimathea and Nicodemus had speciall care of the honourable Buriall of our Saviour Christ So also the Women which came to his Sepulcher with purpose to embalm him See Matth. 28. Luke 24. John 19. 20. So Acts 8. 2. Steven was carryed to Buriall by Devour and Religious Men. Reasons why it is fit to bury the dead in decent manner with due honour especially such as have lived well and religiously are these 1. The bodies of such as dye are to be raised up again at the last day and to be re-united to their Souls therefore to shew that we believe the generall Resurrection of the Dead it is fit we should be carefull of the decent Buriall of the Dead This was one speciall Reason moving the Patriarchs in the Old Testament to be so carefull of their own Buriall and of the Buriall of their Friends 2. The bodies of the Faithfull whilst they live are the Temples of the Holy Ghost therefore even when they are dead they are not to be despised but to be respectfully used and to be honoured with seemly Burial 3. The want of Burial is threatned as a Curse against the wicked as we see Jer. 22. 19. Jehoiakim shall be buried with the burial of an Ass drawn and cast forth beyond the Gates of Jerusalem Therefore on the contrary it is a Blessing and favour of God to any to be well and honourably buried which should move us to be careful so to bury our Christian Friends 4. God hath appointed that Dust should return to Dust Gen. 3. 19. Use To move us to have a care of this work of Mercy and Love to the dead in affording them seemly Buriall especially such as have lived holily and religiously Yet in Buriall of the Dead remember two Cautions 1. Take heed of excessive Pomp and Ostentation and of superfluous Solemnities about Burials 2. Take heed also of superstitious Ceremonies such as are used by the Papists in burying their dead as superstitious ringing of Bells c. as if such Ceremonies were available to the dead We must be far from such ignorant conceipts and know that as Austin saies the Solemnities used about burial of the dead are Vivorum solatia potius quà m subsidia Mortuorum Observ 3 Observ 3. Though John Baptist was vilifyed and disgraced by Herod and by Herodias and her Daughter in his life time and at his death and immediately after his death yet God did provide that after his death he should have an honourable burial Whence observe that God doth take special care of the good Name and Credit of his faithful Servants even after they are dead and gone Though he suffer them to undergo much Ignominy and Disgrace at the hands of the wicked in their life time or in their death or after death yet he doth also provide that they should be honoured after death and that their good Name shall live and continue Prov. 10. 7. The memory of the just is blessed euen after death Psal 112. 6. The Righteous shall be in everlasting remembrance Matth. 23. 29. The Lord did provide that even the wicked Jewes should garnish the Sepulchres of the Prophets whom their Ancestors had ignominiously put to death The Martyrs were most reproachfully used in their life and at their death yet now their Memory is honourable Use Vse See here Comfort to the godly against all Reproaches which they suffer in life or death Mark 6. 30 c. And the Apostles gathered themselves c. Sept. 23. 1621. OF the three first general parts of this Chapter you have heard 1. Of our Saviour's coming and preaching at Nazareth to his own Country-men and how they entertained him 2. Of his sending forth his twelve Apostles to preach and work Miracles 3. Of Herod's Opinion touching Christ thinking him to be John Baptist risen from death by occasion whereof you have also heard the whole History of the imprisoning and beheading of John Now we are come to the fourth principal part of the Chapter In which the Evangelist recordeth our Saviour's withdrawing himself with his Disciples into a desert place as also his preaching there and woking the great Miracle of feeding five thousand men with five Loaves and two Fishes Laid down from Ver. 30. unto Ver. 45. In all which Verses consider two things 1. Our Saviour going apart and taking his Disciples with him into the Desert Unto the thirty fourth Verse 2. What he did being there 1. He preached to the People Ver. 34. 2. He wrought the Miracle c. Ver. 35. Touching his departure or going apart 5. things are laid down 1. The occasion of it which was the Apostles assembling to Christ after their Return and relating to him their Labours in preaching and working Miracles Ver. 30. This was one special Occasion of our Saviour's going apart that so his Apostles being now wearied with their Ministeriall labours might have some rest 2. The Evangelist mentioneth our Saviour's calling of his Apostles apart with him into the Desert there to rest awhile 3. The Reason of his calling them into the Desert Because they had no leisure to eat their Meat by reason of the multitude of commers and goers Ver. 31. 4. Their departure together by Ship privately Ver. 32. 5. The Event which hapned thereupon The People seeing them depart and many knowing our Saviour they ran thither before out of all Cities to meet him and came together to him Ver. 33. To begin with the first thing The occasion of their going apart into the Desert which was the Apostles assembling and relating to him their pains in preaching and working Miracles Ver. 30. Where is mentioned 1. Their Assembling to him 2. The Report made to him of all their labours what they had done and taught The Apostles gathered themselves c. We heard before in this Chapter of his sending them forth to preach and of their Obedience in going forth and in preaching c. Now the Evangelist having digressed to set down Herod's Opinion of Christ and the History of John's beheading doth return again to speak of the Apostles and to shew what they did after their Return back from doing that Embassage about which their Master had sent them Being returned they gather all together unto Christ and relate to him what they had done and taught by his Command and Appointment They gathered together For before in their journey they were dispersed asunder being sent forth by two and two as we heard And told Him all things c. This they did not as if He were ignorant c. but to approve unto him their Diligence and Faithfulnesse in discharge of the Embassage on which he had sent them Therefore they come and give him an Accompt what they had done and it may be he had appointed them so to do Observ 1 Observ 1. Ministers ought so to carry themselves in
all which joyntly considered no marvail if they were stricken with very great fear and admiration Now in this their amazement and admiration something is Commendable and something Discommendable It is Commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ It is Discommendable that they did exceed due measure in this astonishment and admiration of the Miracles themselves without due consideration of Christ's Divine Power by which they were wrought notwithstanding that this Power had been clearly manifested but a little before in that great Miracle of the Loaves and Fishes Object Object Matth. 14. 33. They that were in the Ship came and worshipped him and confessed him to be the Son of God c. Therefore it seems that they did sufficiently consider and acknowledge Christ's Divine Power c. Answ Answ It is most likely that they did not at first make that confession but after they had better considered of the matter At first they were overmuch astonished with wonder at the strangeness of the Miracles yet at length upon better consideration they came to Christ and confessed his Divine Power They considered not the Miracle of the Loaves This is not so to be taken as if they did not or had not at all considered or thought of that great Miracle For it is not likely that Christ's own Disciples were so blockish and sensless as to passe over so great a Miracle without any consideration or notice taken of it at all but the meaning is that they had not yet so seriously and throughly considered of that great Miracle as they should have done they had not so considered it as to take speciall notice of Christ's Divine Power manifested by it nor so as to be moved by consideration of it to acknowledge and believe stedfastly that his Power as they ought to have done Heart was hardened By heart understand 1. Their minds and understandings So the word is used Rom. 2. 15. 2. Principally their Wills and Affections so taken often in Scripture Both these are said to be Hardened That is 1. Their minds were blinded with ignorance dullness and blockishness so as they were not fit to conceive and understand so throughly as was fit Christ's Power c. 2. Their hearts and affections were so hardned in unbelief that they were not fit to believe and acknowledge as they ought the same Divine Power of Christ The word in the Originall is a Metaphor from the brawn of the hand which is without sense implying that their hearts were not so sensible as they should be of Christ's Power c. Hardness of heart is two-fold 1. Such as is in the Wicked c. 2. In the Godly c. This latter is here meant So much of the sense of the words Observ 1 They were sore amazed c. Observ 1. It is good for us to be much affected and moved with admiration and fear of the great and extraordinary Works of God See before Chap. 4. 41. and Chap. 2. 12. David in the Psalms doth often admire God's great works of Creation and Providence c. See also Job 37. 1. Observ 2 Observ 2. We must not so be carryed away with astonishment and admiration at the works of God as to forget or not duly to consider and seriously think of his Divine Power and Providence by which they are wrought and come to passe Herein the Disciples of Christ were now faulty and therefore in this we are not to imitate them but rather by their example to learn to be the more watchfull against this fault and corruption which makes us apt to be too much taken up with admiration and astonishment at the great works of God without due consideration and meditation of the Power and Providence of God by which they are wrought On the contrary we must so be moved with admiration and reverence of such extraordinary works of God that we take speciall notice of his Power and Providence manifested in them and believe and acknowledge the same But to proceed Observ For they considered not c. Observ By nature we are all very slow backward and unfit to understand and consider aright of the great works of God which we see or hear of so to consider them as to make use of them c. If Christ's Disciples were thus slow of heart to conceive and duly to consider of Christ'â— Miracles how much more is this true of others c. Now how slow and backward they were to consider aright of Christ's Miracles may appear both in this place and also Mark 8. 17. where our Saviour doth reprove them for not remembring and making use as they should have done of the two great Miracles in multiplying the Loaves and Fishes at severall times This also we may see in the Israelites Psal 106. 13. They soon forgat the works of God And in the Jews Isa 5. 12. of whom it is said That they regarded not the Work of the Lord nor considered the operation of his hands Vse Use Labour every one to see this our naturall corruption which makes us so unfit to consider aright and to make use of the great works of God and not onely to see it but to be humbled for it and to strive against it praying unto God to give us hearts and minds more duly and seriously to consider of his great works which we see or hear of and to make good use of them especially of his extraordinary and miraculous works So David professeth that he would Psal 77. 11 12. I will remember the works of the Lord surely I will remember thy wonders of old I will meditate of all thy Works and talk of thy Doings Now it must not be a bare remembrance or meditation of God's great and extraordinary Works but it must be joyned with a desire and care to make a good and holy use of them learning by his works of Power and Justice to fear Him and by his works of Mercy to love Him and to express our love by our conscionable obedience to His Will c. It followeth For their heart was hardned Observ 1. Hence gather That hardness of heart is a main cause hindring the ftuit and profit which we should reap by the means of Grace as the Word Sacraments Works of God c. The hardnesse of the Disciples hearts was the cause that they did not duly consider of Christ's Miracles sometimes nor make such good use of them as they should have done So Mark 8. 17. Have ye your heart yet hardned And do you not remember when I brake the five Loaves c. And as this is true of Christ's Disciples who were Believers so much more true is it of the Wicked and Unbelievers What was the cause that Pharoah did not so lay the Judgments of God to heart as he should have done nor so profit by them and by the Messages sent to him by Moses but the hardnesse of his heart This
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
it self and to the envious Person Prov. 14. 30. Envy is the Rottenness of the Bones it wasteth the Body c. Job 5. 2. Envy stayeth the foolish and silly Ones In this respect this sin is said to be the most just of all other sins because it takes Vengeance on the Person that lives in it After this life God will punish it in Hell if it be not in time repented of Gal. 5. 21. Such as do the Works of the Flesh shall not inherit God's Kingdom 4. Consider that envy at others Prosperity is in Scripture threatned as a Curse against the wicked Psal 112. 9 10. The Horn of the Righteous shall be exalted with honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away c. 5. Get true Christian Love into our hearts and labour to abound in it more and more for this will cause us to rejoyce in the good of others as in our own good and not to repine at it 1 Cor. 13. 4. Charity envyeth not 6. Lastly Labour to remove the main Cause of Envy as Pride and desire of Vain-Glory Pray unto God to mortify in us these carnal Lusts and to give us true Humility then shall we be kept from envying others good Seldom see we an humble man envious nor a proud man without Envy See Jam. 4. 5 6. and Gal. 5. 26. The eleventh Sin is Blasphemy or Evil-speaking as the word may be translated for it properly signifies any evill hurtful or reproachful Speech in general whether against God or Man But more particularly it is in Scripture used two wayes 1. Sometimes to signify such Speech as tends to the reproach and dishonour of God either directly or indirectly Thus it is most usually taken in Scripture for Blasphemy against God whereof there are sundry kinds especially these 1. When any Speech is uttered which tends to the reproach of the Nature and Essence of God or of any Person in the Trinity either derogating or taking from God what is due unto him or else attributing unto him any thing which is unfit or agreeth not unto his Majesty Thus Pharoah blasphemed Exod. 5. 2. when he asked Who is the Lord c. Thus the Jews blasphemed in calling Christ a Samaritan and affirming that he had a Devill c. So Julian calling him The Galilean 2. When any of the essential Attributes of God are denied or contemptibly spoken of as his Wisdom Power Justice c. See 2 King 7. 19. 3. When his proper Names and Titles are reproached by Word or Speech as either by using them leightly and vainly without due Reverence or by swearing leightly or prophanely by any of them 4. When any of his Works are reproachfully spoken of as his Works of Justice Mercy Creation Providence c. 5. When his holy Ordinances as his Word Sacraments c. are reproached any way in words Secondly The word Blasphemy in Scripture is sometimes referred unto men and is used to signify such evill Speech as tends to the hurt and disgrace of the Persons of men and to the Impeachment of their good name any way Tit. 3. 2. Speak evill of no man The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 1 Pet. 2. 1. Jam. 4. 11. Now of this kind of Blasphemy against men there are especially three kinds 1. Railing and reviling Speech which is a Degree of Murder as we have heard before 2. Scoffing and taunting Speeches uttered either privily or openly to the disgrace and vilifying of others Persons The Sin of profane Ismael called Persecution Gal. 4. 29. 3. Slandering and backbiting of others either by raising false Reports of others to the taking away of their good name or by uttering a truth with a mind to disgrace the person of another See 1 Sam. 24. 10. 1 Sam. 22. 9. in Doeg Levit. 19. 16. Thou shalt not walk about with Tales c. This is called whispering Rom. 1. 29. one sin condemned in those Heathen Now all these kinds of Blasphemy or evill Speaking both against God and Man may here be understood Remedies against this Sin 1. General against all kinds of it 2. Special against the distinct kinds of it General Remedies 1. Consider that our tongues are given us to bless God and Man and not to blaspheme c. See Jam. 3. 2. Pray unto God to set a watch before our mouths c. as David doth Psal 141. Special Remedies First To keep us from Blasphemy against God 1. Consider the heinousness of the Sin tending so directly to the Dishonour of God hence it was that this Sin was by the Law of God to be punished with death Levit. 24. 16. This Sin was so odious to the Jews that they did forbear to name it and therefore used the Name of Blessing in stead of Blaspheming See 1 King 21. 10. 2. Look at the grievous Judgments of God inflicted upon Blasphemers of his Name as upon Pharoah the Jews Julian c. 3. Labour for the true fear of God in our hearts which will cause us to sanctify the Name of God in our words and to abhor and tremble at the very thought of blasphemous Speeches Secondly To keep us from evil-speaking against men 1. Consider how great a hurt and wrong it is to hurt another in his good Name which is and ought to be most dear and precious to every one This is such a wrong as can very hardly or not at all be satisfied for It is far worse than to rob a man of his Mony Wealth c. because in this case Restitution is more easily made Besides that a man's Goods are nothing so dear to him as his good Name 2. Consider how unwilling we are that others should speak ill of us and how much we desire to be well-spoken of Therefore as we would have others speak of us so speak of them c. 3. Take away the causes of evil-speaking as Malice Envy rash and uncharitable suspitions of others c. 4. Labour for true Love in our hearts which will cause us to think and speak the best of others The twelfth sin is Pride which is two-fold 1. Against God 2. Against Man Pride against God is that haughtiness or loftiness of heart and mind whereby a man is lifted up in a high conceipt of his own Goodness Excellency or Greatness before God This was in Pharoah Exod. 5. Who is the Lord c. and in the Scribes and Pharisees who justified themselves before God So also in the Papists at this day Pride against Man is when there is a high conceipt of our selves joyned with contempt or vilifying of others as in that proud Pharisee Luke 18. Both these kinds of Pride may here be understood Further know that howsoever Pride be properly the sin of the heart yet it doth also outwardly discover it self in outward carriage as by lofty gesture high looks garish Apparel c. Remedies against this Sin 1. Consider the odiousness
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
c. 2. The comfort which he Ministred to her which is amplyifed 1. By the manner of it when he bids her go away that is depart home to her own House in peace and with comfort 2. By the matter of it The Devil is gone out c. Touching the first The motive or impulsive Cause moving Christ to work this Miracle c. which was her Faith testified by her words unto Christ Quest 1. What kind of Faith it was which was in her and which she testified by her words whether onely a general belief of Christ's Power for the working of the Miracle or whether a true justifying Faith particularly apprehending the Grace and Mercy of Christ not onely for the obtaining of this Miracle for her Daughter but also for the Forgiveness of her own Sins and Salvation of her Soul Answ Answ It is probable that it was a true justifying Faith Vide Paraeum in Resp. ad Bellarmin de Justitiâ lib. 1 c. 8. 1. Because our Saviour doth so highly commend it Mat. 15. 2. Because he saith unto her Be it unto thee as thou wilt thereby implying that he did not onely bestow on her the benefit of this Miracle but whatsoever other benefit or good thing she desired for Soul or Body which he would not have done if she had not been indued with a true justifying Faith 3. This also may appear by the great strength of her Faith withstanding so many and great oppositions and discouragements as we have heard before which it could never have done if it had been onely a general Belief Quest Quest 2. How far forth was this her Faith a Motive to move our Saviour to work the Miracle Answ Answ Not by any merit or meritorious vertue in it as if she had thereby deserved at Christ's hands to have the benefit of this Miracle bestowed upon her but onely as it was a means qualifying and making her fit to be partaker of this benefit and an instrumental cause or means of apprehending and applying to her self the power and goodness of Christ for the obtaining of this Miracle Observ Observ Hence then observe That it is onely true Faith in Christ Jesus which maketh a Christian capable of all the benefits of Christ which he came to bestow upon Mankind it is that Grace which qualifieth a Christian to receive all such benefits from Christ and likewise the Instrument by which he comes to receive and apply them unto himself Our Saviour therefore tells this Woman that because of her Faith which she had testified and shewed forth he bestowed the benefit of this Miracle upon her implying that it was her Faith which made her capable and fit to receive and be partaker of this benefit and that without Faith she had not been fit to be partaker thereof So Chap. 2. 5. when Jesus saw the Faith of the sick of the Palâ—y he cured him So Chap. 5. 34. he said to the Woman which had the bloody Issue Thy Faith hath made thee whole Matth. 8. 13. to the Centurion As thou hast believed so be it done unto thee So Matth. 9. 28. Now this is true not onely of temporal benefits and blessings of this life as bodily health c. such as these miraculously received from Christ when he was on Earth but it is especially true of spiritual and saving benefits of Christ that a Christian is made capable of them by Faith alone See more of this Point and the uses of it Chap. 5. 34. So much of the cause moving our Saviour to work this Miracle and by his own words to assure her thereof for her comfort Now to go on to the words of comfort which he giveth her Go thy way c. Observ 1 Observ 1. In that our Saviour having for a time refused to hear and grant the sute of this Woman doth now at length give her comfortable assurance that he had heard her we learn that although the Lord may seem for a time not to hear or regard the Prayers of his Servants in their necessities and distress yet at length he doth hear and grant their Petitions so far as is good for them I say so far as is good for them because sometimes they ask such things as he seeth not to be good or meet for them and in that case he doth not grant them that very thing which they ask but somthing else in stead thereof which he seeth to be better for them Thus he dealt with Paul 2 Cor. 12. 9. when being buffeted with the messenger of Satan he had prayed thrice that is often to the Lord for removal of that grievous temptation the Lord did shew that he heard his Prayer at length though not by giving that which he asked which was deliverance from that temptation yet by giving him sufficiency of grace and strength to bear it and not to be overcome of it But whensoever God's Servants do pray unto him for such things as he seeth to be good and meet for them though he may for a time seem not to hear or regard their sutes yet he will at length hear and satisfy their desires The Israelites being in bondage under Pharoah and crying to the Lord for help though they were not heard at first nor for a long time yet at length the Lord heard and delivered them So David though he sometimes prayed long to the Lord in his distress before he was heard yet at length the Lord did shew that he heard him Psal 22. 2. he complaineth that he was not heard yet afterward ver 24. he sheweth that the Lord had heard him So Jeremy Lam. 3. 8. complaineth that the Lord did shut out his Prayer and yet ver 56. he saith the Lord had heard his Voice Reas 1 Reas 1. The Lord hath made gracious promises to hear the Prayes and Supplications of his Servants Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Matth. 7. Ask and ye shall have seek c. Therefore he cannot but in due time perform these his own gracious promises he is faithful to accomplish them c. Reas 2 Reas 2. It is the special property of God to hear Prayers Psal 65. 2. Oh thou that hearest Prayers c. Use 1 Use 1. Comfort to the faithful when having prayed and sought to God for some special favour or Blessing as for deliverance out of some trouble and distress yet the Lord seemeth deaf to their Supplications yea though they have very long prayed And yet he seemeth to cover himself with a Cloud and to shut out their Prayers Yet let them be assured there is a time coming in which he will hear and help them and fulfill their desires so far as is good for them c. In the mean time they must wait on him by Faith and with Patience resting on his Promises and not making too much haste to have their Petitions granted Vse 2 Use 2. To stirr up God's Children to
constancy and perseverance in Prayer though they do not at first or for long time perhaps find the fruit and confort of their Prayers This must be so far from discouraging them that it must provoke and excite them to perseverance in Prayer and cause them to be more and more instant and importunate with the Lord Luke 18. 1. for assuredly if they thus continue in Prayer and follow God with their earnest sutes from time to time though he long defer to hear yet he will hear at length though for a time he stop his ears and shut out their Prayers yet he will at length shew that his ears are open to them though for a time he seem to shut the door and gate of mercy yet he will at length set it wide open if thou continue knocking at it c. Yea the longer he defers to hear the more abundantly and liberally will he at length give unto thee that which thou hast long sued for he will even open the fountain and treasury of his Grace and Mercy to thee as he did to this Woman Observ 2 Observ 2. This faithful Woman was tried and exercised for a time with many and great trials and afflictions both outward and inward It was a heavy outward Affliction to her that her young Daughter was given over to the Devil's Tyranny to be possessed and miserably vexed of him And it was no less grievous an affliction to her mind and Conscience that when she came and prayed to Christ to help her he not onely refused to hear her but pleaded against her and seemed also to speak contemptibly and reproachfully of her as we have heard And yet here we see that in the end the Lord gives a happy and comfortable end and issue to all these her troubles for our Saviour assureth her that her Prayer is heard and her Daughter delivered from the Power of the Devil Hence then we learn that howsoever the Lord doth use to try and exercise his Children with many and great troubles inward and outward yet he doth in the end deliver them and give them a happy and comfortable issue out of their troubles Psal 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation make away to escape c. Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord c. 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations c. Many Examples of this we find in Scripture as in Joseph Job David Jeremy Daniel Jonah Paul c. All these greatly tryed with Affliction yet were all in the end delivered and found a happy issue c. Reasons Reasons 1. The Lord hath promised thus to deliver his Children in due time out of their troubles Psal 91. 15. I will be with him in trouble I will deliver him c. Psal 50. Call upon me in the day of trouble I will deliver thee 2. It makes for the Glory of God even for the Glory of his Power Mercy and Faithfulness to give a comfortable issue to the troubles of his Servants according to his promise therefore his own Glory being most pretious unto him he cannot but deliver them 3. He hath also respect herein to his Children's Infirmity not alwayes holding them under the Crosse lest through natural Infirmity they should faint and be discouraged in their troubles or grow to Impatiency and murmuring or be moved to use unlawful means to help and deliver themselves Psal 125. 3. The Rod of the wicked shall not rest upon the Lot of the Righteous lest the Righteous put forth their hands unto Iniquity See also 1 Cor. 10. 13. Vse 1 Use 1. Great comfort to the faithful in all trials and afflictions with which the Lord exerciseth them though they seem never so tedious and grievous for the present and though never so long continued this is their comfort that they shall not alwaies be holden under the Cross the Rod of God shall not alwaie rest upon them but they shall in time be delivered there is a time set and appointed of God for their deliverance and for the happy issue and end of their troubles and though this time be never so long deferred yet come it shall at length and they shall have deliverance Hebr. 10. He that shall come will come c. In the mean time we must wait upon God by Faith Hope and Patience resting and building upon his Promise which he is faithful to perform and will in due time perform sooner or latter by one means or another either by removing the cross it self or by mitigating the sharpness of it or by giving Strength and Patience to bear it For there are many wayes of delivering and many kinds of God's deliverance It is our Ignorance to dream but of one kind which is the removal of the Evil or Affliction it self which we suffer whereas the Lord hath other wayes to deliver which are or may be as good and better for us Though he take not away the cross it self yet if he deliver thee from the sharpness of it if he deliver thee from murmuring and impatiency and from fainting and sinking under the burden of thy Cross these are great deliverances and the Lord herein doth much for thee Besides he will also in the end take away the Affliction it self and free thee from it if not in thy life time yet at the end of life by death which shall put an end to all troubles and miseries of the godly Revel 14. 13. Blessed are the dead they rest from their labours c. This being so it should comfort us in all troubles and keep us from fainting and being weary in our minds and from casting away our hope and confidence in God Hebr. 12. My Son faint not when thou art rebuked of the Lord. There is no cause why we should faint or be discouraged no not in the most grievous trials and of longest continuance though the Lord should hold thee never so long under the Rod yet remember that he hath promised deliverance in due time and it makes for his honour and glory to deliver thee therefore he cannot but do it in due time though it be never so long first In the mean time live by Faith and make not too much haste out of trouble till the Lord please to make a way for thee Isa 28. He that believeth will not make haste Prescribe not God any time when to deliver thee or means or manner how to deliver thee but refer all this to his wisdom who knoweth the fittest time and the best way and means c. He knoweth when we have been exercised and tryed enough in the fire of Affliction As the Gold-smith knoweth best when to put in the Gold into the fining pot
and when to take it out c. so the Lord knoweth best how long to keep his Children in the fiery trial that they may at length come forth as the Gold as â—ob saith of himself Vse 2 Use 2. As this may comfort the faithful in all troubles though never so long and tedious so also it ought to work patience in them yea constant patience in the longest and most tedious trials outward and inward Consider this That though our troubles should continue never so long yet they shall not alwayes continue but God hath promised to put an end to them and to give a happy issue out of them in due time Therefore possess our souls with patience and let patience have a perfect work in us Jam. 1. Many can be patient for a while in troubles but if God's hand continue long upon them they are ready to repine and murmur in heart and to shew outward impatiency But labour for constant patience even when our Afflictions continue long being resolved of this that the Lord will at length give a blessed end and issue and it may be sooner than we think or at such time as we least look for it even then when he seemeth farthest from delivering us he may be neerest at hand to give comfort and deliverance So it was with this Woman and so it may be with us Therefore in the mean time let this move us with all constancy of patience to submit unto the hand of God So much of the Answer or Reply of Christ unto this Woman comforting her and assuring her that her Petition was granted Now followeth the Event or Consequent which followed upon this his Answer Ver. 30. When she was gone to her House c. In which words are two things contained 1. The miraculous effect which followed upon Christ's words That the Devil was by his divine Power cast out of the young Child 2. The truth and certainty of the Miracle manifested by a speciall evidence proof or signe of it which was this That the Child was found lying upon a Bed that is to say lying quiet and still upon it being now freed from the tyranny and vexation of the Devil and yet withall being much weakened in Body with former pains and tortures with which the Devil had racked her in which respect it was needfull for the Child to be laid upon a Bed to rest Now to the points of Instruction here to be observed And first from the Miracle it self Observ 1 Observ 1. A plain evidence and proof of Christ's divine Nature and God-head in that by the Power thereof he cast out the Devil out of this young Damsell in which he had before gotten hold and possession of her Body c. But this hath been often observed before in other Miracles of Christ Observ 2 Observ 2. Further we learn here That Christ Jesus our Lord hath absolute Power and Authority over the Devil or Satan being able to vanquish his Power and over-rule and master him as he list and as it pleaseth him See before Chap. 1. Ver. 25 26. Observ 3 Observ 3. From the evidence of this Miracle in that it is said She found her Daughter dispossessed lying on the bed without any such rackings and tortures as she had before indured We may hence gather the truth and certainty of Christ's Miracle which he wrought That they were works truly and really wrought by his divine Power above the Power of Nature not done onely in shew and appearance but in deed and in truth c. See before Chap. 2. 12. Mark 7. 31 32. And again departing from the Coasts of Tyre and Sidon he came unto the Sea of Galilee thorow Aug. 4. 1622. the midst of the Coasts of Decapolis And they bring unto him one that was Deaf and had an impediment in his Speech and they beseech him to put his hand upon him FRom the twenty fourth Verse to the end of this Chapter the Evangelist setteth down the History of two Miracles of Christ The one wrought in the Coasts of Tyre and Sidon which was the casting of the Devil out of the Syrophoenician Woman's Daughter The other wrought beside the Sea of Galilee which was the Curing of one that was Deaf and had an impediment in his Speech giving unto him the use of his Hearing and of his Speech Of the former Miracle you have heard Now we are to come to the latter which is set down from Ver. 31 c. Where consider these particulars recorded 1. The Occasions of the Miracle which are two 1. Our Saviour's departure from the Coasts of Tyre and Sidon c. Ver. 31. 2. A twofold work of Mercy performed by the Friends of him that was Deaf and Dumb. 1. That they brought him unto Christ 2. That they besought Christ to put his Hands upon him Ver. 32. 2. The manner of Christ's working this Miracle laid down Ver. 33 34. He took him aside c. 3. The Miracle it self Ver. 35. 4. The Consequents of it Ver. 36 37. First touching the Place and our Saviour's going or departing thither c. Departing from the Coasts of Tyre and Sidon Where He had wrought the former Miracle as we have heard See before He came unto the Sea of Galilee That is the Lake of Gennesareth whereof we have heard before Through the midst of the Coasts of Decapolis Touching the Country of Decapolis See before Chap. 5. 20. See also Kemnit Prolegom in Harmon Evangelist Cap. 6. pag. 47. Et Danae Quaest 33. in Marcum Quest Quest Why did our Saviour now leave the Coasts of Tyre and Sidon and go again to the Sea of Galilee Answ Answ Though the Cause be not expressed yet it is most probable That it was for these Reasons 1. Because he was Called and Appointed of God his heavenly Father to be the Minister of the Circumcision Rom. 15. That is of the Jews And was sent to the lost Sheep of the House of Israel Matth. 15. Therefore though He went for a little time into the Borders of the Gentiles yet He stayed not long there as is likely but now returned again into the inner part of Judea joyning to the Sea of Galilee that so he might keep himself within the Bounds and Limits of his Calling 2. He left the Coasts of Tyre and Sidon That so by his departure from them depriving them of all further benefit of his presence and ministery He might justly punish the unthankfulness of the People of those Coasts which as it is likely did not so esteem and make use of his presence and ministery whilst he was with them Observ 1 Observ 1. Ministers may here learn of Christ himself To make conscience of executing their Ministeriall Office and Function in such places where God Calleth and Appointeth them to execute the same that is to say amongst that People and in that particular Congregation which they are Called to teach and the care and charge of whose Souls is committed
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
what is to be done of such as are Chastised of God in their Bodies with such Diseases and Infimities as deprivation or losse of their outward senses as Hearing Sight c. or of Speech c. Learn to be humbled for their Sins and to repent and turn unto God seeking pardon and peace in Christ that so by this means either the Lord may be moved to restore their Bodies again to health and soundness or to sanctifie unto them all such infirmities and miseries that they may turn to their Good and that they may have true comfort in them c. So David Psal 32. 38. Use 4 Use 4. Beware of abusing our bodily senses or any part of our Body to Sin lest God take it from us or the use of it c. Better to want Ears or Tongues than to abuse them c. Observ 2 Observ 2. From the bodily misery of this party which was thus stricken by the Hand of God with Deafness and a kind of Dumbness or difficulty of Speech We may take occasion to meditate of the Spirituall misery of our Souls by Nature without Christ and without the sanctifying Grace of his Spirit For as it was with this man in respect of his bodily sense or Hearing and use of Speech that he was deprived thereof So it is with every one of us by Nature in respect of our Souls that we are spiritually Deaf that is unfit and unable to hear the Voice of God and of his Word as we ought speaking unto us in the ministry of it unfit also to hear and obey the Voice of God's Spirit speaking inwardly to our Hearts and Consciences and stirring up good and holy motions there So also we are by Nature spiritually dumb having an impediment in our Speech yea stark dumb when we should either speak of spiritual and heavenly matters to the edifying of others or when we should speak to God in Prayer and Thanksgiving Labour to see this our spiritual Deafness and Dumbness by Nature in spiritual and heavenly matters and to be humbled for it that whereas we have ears quick enough and open enough to hear all other matters of the World yet we are deaf to hear spiritual matters as the Doctrine of God's holy Word and not onely naturally deaf and dull to hear such things but many also are wilfully deaf like the Adder stopping her ears against the voice of the Charmer And so whereas our tongues are quick and nimble to talk of earthly matters we are tongue-tyed and dumb when we should speak to God in Prayer or speak unto others for Edification So much of the outward misery of this party which moved his friends to shew mercy towards him Now follow the works of mercy and love which they performed unto him and for him 1. They brought him to Christ to be cured 2. They beseech Christ to put his hands upon him that is to heal or cure him of his deafness and dumbness by putting his hands upon him The outward gesture of putting hands upon him which was often used by our Saviour at other times in working miraculous cures is here put for the miraculous cure it self But they bewray in themselves some weakness of Faith in that they seem to limit the power of Christ to this gesture of imposing hands upon the deaf man as if he could not otherwise cure him whereas that Centurion Mat. 8. believed that if he did but speak the word c. Observ Observ It is the duty of Christians to be moved with compassion and pity toward such as are in outward affliction or misery as bodily sickness pain deafness dumbness blindness lameness poverty c. and not only to be inwardly moved with compassion toward such but also to shew mercy by the fruits and effects of it toward them by helping relieving and comforting them and doing them all good that may be Job 6. 14. To him that is afflicted pity should be shewed of his friend Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom that is from above is full of Mercy and good fruits not onely of Mercy but of the fruits of Mercy Job 29. 15. He was eyes to the blind and feet to the lame and Paul saith Who is weak and I am not weak 2 Cor. 11. 29. And at the last day the Elect shall be commended and rewarded of Christ for shewing mercy to him that is to his faithful Members in their bodily afflictions and miseries for feeding them being hungry for giving drink to them being thirsty for visiting and comforting them in Prison and Sickness Reasons Reasons 1. We profess to be fellow-Members of Christ's body which is the true Church and People of God therefore as in the natural body there is a fellow-feeling in all the Members toward each other and one is ready to help and relieve another being pained or distressed or weak so must it be among the Members of the Church c. See 1 Cor. 12. 25. 2. We our selves are likewise in the body and therefore subject to like Infirmities Diseases Miseries Therefore as we would have others pity and shew mercy to us so should we c. Heb. 13. 3. Remember them which suffer Adversity as being your selves in the body Use 1 Use 1. To condemn such as are not affected with any fellow-feeling of the outward bodily miseries of others So long as themselves are well in outward health ease and in soundness of body having the use of their senses lims c. they regard not how it is with others though they see and hear of others that are in sickness and pain or which are stricken with loss of lims or loss of senses c. they take it not at all to heart they are not moved with pity towards them so hard-hearted they are no more moved with grief for others bodily miseries nor with compassion on them than if they did not at all concern them Amos 6. 1 6. A wo denounced against such as lived at ease and in pleasure and were not grieved for the affliction of Joseph It was one sin of the Heathen to be unmercifull Rom. 1. 3. A sign that such are no lively Members of Christ's Body the Church because they are not touched with compassion of the miseries of their fellow-Members Again this convinceth such as profess Mercy and Pity in words toward such as are in bodily miseries but shew it not by fruits of Mercy by relieving comforting praying for them c. This is barren and fruitless Mercy like that mentioned Jam. 2. 16. Remember Jam. 2. 13. He shall have Judgment without mercy that hath shewed no mercy Vse 2 Use 2. See how great is the sin of those that instead of pitying and shewing mercy to such as are in outward affliction and misery do rather shew cruelty adding affliction to their affliction Such are they who by their undiscreet carriage do vex and grieve the minds of the afflicted and so add
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
Observ Observ See here the lawfulness of travelling by Water in Ships or Boats as our Saviour and his Disciples often did as we have heard Provided alwaies that we take such Voyages or Journeys by Water upon just and lawful causes and for good and warrantable ends and purposes as hath been before said of Journeys in general And further touching Journeys by Sea or other Waters remember two Cautions or Rules 1. That we are not rashly and needlesly to undertake them in doubtful and dangerous times as in stormy weather c. Our Saviour never travelled by Water when he might go as conveniently by Land no more should we in regard of the danger of travelling by Water which is greater ordinarily than in going by Land but especially in dangerous times and unseasonable weather lest we tempt God by casting our selves upon needless danger 2. As we are to sanctify our other Journeys by Prayer to God for his Blessing and Protection so especially our Journeys and passages by Water in regard of greater dangers which we are liable unto ordinarily by Water than upon the Land The next thing to be spoken of is the Circumstance of time when our Saviour came into the parts of Dalmanutha Straightway Observ Observ See here how careful our Saviour was of redeeming time that is of laying hold upon the present time and occasion for the going of his Journey unto which he knew himself called He did not delay or trifle away the time nor mispend an hour or minute of this time allotted for his Voyage but takes ship presently without further delay Which may teach us how carefull we ought in like manner to be of the good employment of the time given and allotted us of God for performance of the duties of our general and partticular Callings and what precious accompt we should make to spend it well not trifling it away nor mispending good hours but bestowing them well to the Glory of God and good of others and furtherance of our own Salvation Herein follow Christ who never mispent an hour nor a minute of time So are we commanded Ephes 5. 16. to redeem the time that is to buy it out as it were from vain and unfruitful employments and to bestow it well and profitably It is a great Mercy of God to give us time for the doing of good works and duties Revel 2. 21. it is mentioned as a Mercy of God to the wicked Woman Jesabel that he gave her time or space to repent So is it a great mercy in him to give us time and space to repent to hear his Word to pray to read to sanctify his Sabbaths c. Oh let us lay hold on these occasions and redeem such precious dayes and hours lest one day we wish we had Gal. 6. 10. As we have time or opportunity let us do good c. Now is the acceptable time now is the day of Salvation Therefore to day while it is called to day harden not your hearts c. Vse Vse See the great sin of those who make so little accompt of precious time trifling it away and mispending and wasting it in idleness or unprofitable courses spending whole dayes yea whole weeks in vain and unfruitful courses in hawking hunting and other vain sports Yea not onely spending time unprofitably and vainly but wickedly and sinfully in Drunkenness and Gluttony How shall these give an accompt to God hereafter of the good emploiment of their time So much of the time Straightway Now to speak somewhat also of Christ's companions in his journey His Disciples He entred into a ship with his Disciples Observ Observ See here that the Apostles of Christ were his ordinary companions and associates living and conversing with him on Earth and accompanying him in all his travels and journying from place to place whether it were to preach or work Miracles or for other ends This was one special priviledge of the twelve Apostles above all other Ministers of the Gospel Use Use To strengthen our Faith in the truth and certainty of that Doctrine of the Gospel which the Apostles have left to the Church in their Writings For seeing they did not onely see Christ in the Flesh but also were his ordinary companions upon Earth living with him ordinarily and both hearing his Teaching in publick and private and also seeing his Conversation they were the better able to write and testify what they had both heard and seen See Luke 1. 2. and 1 Joh. 1. 1. So much of the occasion of the Pharisees coming to question with Christ and to ask a Sign from Heaven Now to speak of their practise in coming to him where consider 1. The Persons which came to Christ to question with him The Pharisees 2. Their practice or behaviour toward Christ laid down in three things 1. In coming forth 2. In questioning with him 3. In seeking of him a Sign from Heaven Touching the Persons They were Pharisees which was the name of a special and eminent Sect among the Jews as we have had occasion often before to shew many of which were by Office also publick Teachers in the Synagogues of the Jews though not all of them And they were of all other Sects among the Jews the most strict and streight Sect for profession and outward shew of Religion and Holiness as we have heard before and yet many of them if not the most were gross and notorious Hypocrites and greatest enemies to Christ such were these here mentioned See before in the first Verse of the seventh Chapter Matth. 16. 1. The Sadduces joyned with them another Sect among the Jews differing in Opinion Act. 23. 8. Observ Observ Such as make great profession and outward shew of Religion and Holiness are not alwayes good and sound Christians but many times gross and notorious Hypocrites and Enemies of Christ Such were the Pharisees and Scribes in our Saviour's time who therefore are so sharply reproved by him for making clean the out-side of the Cup and Platter whereas within they were full of Extortion and Excess and for that they were like painted Sepulchres See Matth. 23. 25 c. How frequent and forward were they in outward religious duties of Fasting Prayer keeping the Sabbath c. and yet gross Hypocrites doing all these to be seen of men out of desire of vain-Glory c. See a Pattern of them all in that one Pharisee mentioned in the Parable Luke 18. Such a formal Hypocrite was Judas among the Apostles Such were the hypocritical Jews in the Prophet Esay's time as may appear in the first and fifty eighth Chapters of Isaiah Use Use Rest not in an outward shew and profession of Religion and Holiness which may be in gross and damnable Hypocrites but labour above all for truth and soundness of Grace and for the Power of Religion in our hearts renewing us and making us new Creatures 2 Tim. 3. 5. it is the Sin of these last times That many have a
Riches Matth. 5. 6. Blessed are they that hunger and thirst after Righteousnesse for they shall be filled Rev. 21. 6. I will give to him that is athirst of the Fountain of the Water of Life freely When Moses lifted up the brazen Serpent in the Wilderneâ—s which was a Type of Christ's being lifted on the Cross Joh. 3. Such as had but a weak eye-sight yet by looking upon that brazen Serpent were cured of the sting of fiery Serpents So though a Christian have but a weak eye of Faith to look at Christ crucified yet being true Faith it is sufficient to receive and apply all the saving benefits of Christs death to himself Use Great comfort to such Christians as feel and complain of the weaknesse of their Faith no cause for such to be discouraged For if their Faith be true and sound the small or weak measure cannot shut them out from Christ's benefits but it is sufficient to give them interest in all yea to give them actuall possession of Christ himself So ready is he to communicate himself and his benefits to us that he suffereth himself to be received and enjoyed even of such as have but a very weak and feeble hand of Faith to lay hold on him For as a weak hand is a true hand and may truly lay hold upon that thing which it reacheth after so our Faith though very weak and feeble yet may be true Faith and truly apprehend Christ to Justification and Salvation A man may draw Water out of a deep Well or Fountain with a small Bucket or other Vessel so may we draw Waters of Life out of Christ the Fountain of Life and Salvation though the Vessel of our Faith be but small c. Yet we must not rest content with a weak Faith but labour for increase daily The property of true Faith is to grow c. Mark 8. 23 c. And he took the blind man by the hand c. April 3. 1625. OF the occasion of this Miracle ye have heard versu priori viz. 1. Our Saviour's coming to Bethsaida 2. The bringing of the blind man unto him 2. Their Sute or Request made to Christ for him Now the next principall matter set down by the Evangelist is a speciall preparative used by our Saviour before the working of this Miracle viz. His taking of the blind man by the hand and leading him out of the Town Quest 1 Quest 1. Why did he thus lead him out of the Town before he cured him and not rather work this Miracle in the Town that so the whole Town might have taken notice of it Answ Answ Some think the reason was because the People of this Town had formerly shewed such incredulity and unthankfulness in rejecting Christ's Doctrine and Miracles and not profiting by them therefore he now refused to work any more Miracles there But then it is likely That he would not have come again at all unto this Town nor have wrought this Miracle near unto it Therefore I take the true causes to be these 1. To avoid all shew of Ambition and desire of Vain-Glory 2. To prevent the concourse and flocking of the Multitude about him which might have been a disturbance and hinderance to him in working the Miracle therefore that he might with more freedom and lesse distraction proceed in the quiet and orderly woâ—king of it he withdrew the blind man out of the Town into some more private place Quest 2 Quest 2. Why did he take him by the hand and lead him himself and not appoint others to lead him as he might have done Answ Answ 1. To shew his goodnesse and mercy towards the blind man and how ready willing and forward he was to cure and heal him 2. To shew his Humility that he did not proudly scorn or disdain him in his Misery and Affliction but was content to abase and submit himself to do any mean Office in way of helping and relieving him Observ 1 Observ 1. That in all Actions and Duties which we take in hand and perform we ought to be far from Ambitious desire and seeking after Vain-glory and praise from Men. So was our Saviour Christ as we see here and at other times Joh. 5. 41. and Joh. 8. 50. I seek not mine own Glory c. Herein we must imitate Him Gal. 5. ult Let us not be desirous of Vain-glory c. 1 Thess 2. 6. Paul professeth that he sought not Glory from men in his ministry Yea we are to shun all shew and appearance of such Ambition and desire of Vain-glory in our Actions Reas 1 Reas 1. This ambitious seeking of our own Praise is a main hinderance to the conscionable seeking of God's Glory and Honour which ought to be the main scope of all our Actions Reas 2 Reas 2. It is a fruit of Pride and therefore a sin to be abhorred and taken heed of Reas 3 Reas 3. The property of Hypocrites is to hunt after Vain-glory as the Pharisees Matth. 6. 2. Reas 4 Reas 4. It cannot stand with true Faith Joh. 5. 44. How can ye believe when ye receive Glory one from another c. where Pride and Ambition raigneth in the Heart there can be no truth or soundnesse of Faith For Faith causeth us to deny our selves and to give all Glory to God c. Object Object Phil. 4. 8. If there be any Vertue or Praise think on these things c. Answ Answ 1. By Praise understand such things as are Praise-worthy as religious and vertuous Actions These we should be carefull and diligent to perform that so we may deserve most praise and commendation from God and Men not that we should ambitiously hunt after Vain-glory or Praise from Men especially from the common multitude c. 2. Not all seeking of Praise condemned so it be just and for well-doing But seeking Vain-glory which is 1. When we seek praise for evil things or for good things that are not in us 2. From unfit persons as the profane sort or multitude 3. When we onely or chiefly seek our own praise and not God's Glory principally Use Use For admonition to us to beware of this ambitious hunting and seeking after vain-glory and praise of men in our Actings especially in good Duties as in Duties of God's Worship as Preaching Prayer frequenting Sermons Reading c. So also in works of Mercy as giving Alms to the Poor c. Take heed of seeking our selves and our own glory in performance of these and the like Duties lest we be like the hypocriticall Pharisees and those Rulers mentioned Joh. 12. 43. Who loved the praise of Men more than the praise of God If it be so with us we have our Reward as our Saviour saith of the Pharisees Matth. 6. Contrà see that in all our Actions we seek God's Glory chiefly and principally and that we be much more carefull to approve our wayes and works to God then to Men. This is the way to have true comfort
in performance of every good Duty when in sincerity of heart we therein aim at God's Glory and seek not our selves c. We must be the more watchfull against this Pride and Ambition because it is natural unto us sticking so close to us and being apt to defile our best Actions c. Observ 2 Observ 2. Our Saviour being to work this Miracle in curing the blind man doth first lead him out of the Town into a more private place lest the concourse and throng of People should disturb and hinder Him in working this miraculous cure Hence we learn that when we are to perform or do enterprise any serious and weighty Actions or Duties we are wisely and carefully to prevent all impediments that may hinder and disturb us in such actions See Chap. 5. ver 37. and Chap. 7. 33. Thus our Saviour used to do when he was about to work his great Miracles So when He betook himself to private Prayer he used to go apart from company as Chap. 1. 35. and Mat. 26. 38. So should we when we go about weighty Duties as duties of Prayer Hearing Reading c. carefully withdraw our selves from all occasions that may disturb or hinder us Vide suprà in Cap. 5. 7. Use Vse For Reproof of such as are not careful and wise to prevent and shake off such impediments as may hinder and distract them in weighty duties as Prayer Hearing sanctifying the Sabbath c. Hence it is that in performance of these Duties they find so many occasions and meanes to disturb and hinder them so as they cannot with such fruit and comfort perform those Duties as otherwise they might Observ 3 Observ 3. In that our Saviour being sought unto for this blind man did presently take him by the hand and lead him to the place where he intended to cure him thereby shewing his readiness to cure him Hence we learn that Christ Jesus our Lord is a gratious and merciful Lord and Saviour most ready and forward to help and shew mercy to such as seek unto him in their necessities and miseries either bodily or spiritual Hebr. 2. 17. he is called a mercifull High-Priest How ready was he at all times when he lived upon earth to help such as sought to him in their miseries or were brought unto him by others How ready to cure the blind lame deaf and all that were diseased or possessed with Devils when he was sought unto for them never putting back any Luke 4. 40. All they that had any sick brought them unto him and he laid his hands on every one of them and healed them He was no sooner sought to but presently He shewed Mercy Matth. 8. ver 7. Object 1 Object 1. Matth. 15. He seemed very backward and unwilling to hear the Woman of Canaan for her Daughter c. Answ Answ That was onely for trial and exercise of her Faith and to manifest the same for example of others Not that he was unwilling or backward to shew Mercy but as willing and forward as ever though he did not at first shew it Neither is he now less ready and forward to help and shew mercy to such as seek to him in their own or others necessities miseries or distresses Object 2 Object 2. Joh. 11. 6. Being sent for to Lazarus in his sickness he stayed two dayes c. Answ Answ That was to the end that Lazarus being dead the Glory of God might be manifested in raising him Use 1 Use 1. For comfort to us in all our miseries and distresses we have a merciful High-Priest and Saviour most willing and ready to hear help and relieve us if we seek unto him He is not hard but easy to be intreated of us ready to hear us calling upon him yea before we call on him Isa 65. 24. He is ready to take us by the hand that is to help and comfort us in our troubles and in due time to deliver us which should therefore encourage us to go and seek unto him by the Prayer of Faith in all our necessities and distresses yea to go boldly and cheerfully to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Hebr. 4. 16. We must not judge of that Grace and Mercy that is in Christ according to that scant measure and degree of mercy which is in men but know that he aboundeth in mercy and is most ready to pour it out upon such as seek to him in their miseries Use 2 Use 2. Teacheth us after Christ's example to be ready and forward to shew mercy and to help such as are in misery and distress But of this I spake upon the former Verse Observ 4 Observ 4. See here a singular pattern of humility in our Saviour shewed toward this blind man in that he vouchsafed with his own hands to take and lead him along through the Town of Bethsaida in the sight of the People So at other times he shewed the like humility in doing mean Offices of Love and Mercy to such as had need of his help as in vouchsafing to touch and lay his hands upon such as had loathsom diseases as Lepers c. as we heard Chap. 1. And Ver. 31. he took Peter's Wive's Mother by the hand and lifted her up upon her bed of sickness And Chap. 7. 33. he disdained not to put his fingers into the ears of him that was dumb and deaf Joh. 13. He washed his Disciples feet This teacheth us in like manner to humble and abase our selves towards our Brethren not proudly disdaining or contemning them but submitting our selves to do the meanest Office of Love and Mercy in way of helping and doing them good as occasion is offered Gal. 5. 13. By love serve one another So Paul himself humbled himself toward others to do them good 1 Cor. 9. 19. Though I be free from all men yet have I made my self Servant unto all that I might gain the more Vse Use To reprove such as do proudly and disdainfully refuse to do mean Offices of Love and Works of Mercy to others who have need of them as in bodily sickness or to the blind lame c. thinking it a disparagement and disgrace to them to come near to the sick and diseased to touch them or to do other mean offices in way of helping and succouring them But is it more disparagement to thee than it was to Christ Jesus to touch the sick and diseased to take them by the hand and to do other duties of Love and Mercy though never so mean and base Take heed of this proud and scornful disdaining of others especially in their miseries And on the contrary learn by our Saviour Christ's example to humble and abase our selves toward our Brethren and Sisters being ready to do the meanest Office of Love and Mercy for their help and relief Now followeth the manner and order of working this Miracle Mark 8. 23 24 25. And He took the
child viz. 1. Our Saviour's coming back again to his Disciples after his Transfigurarion together with those Accidents which thereupon immediately happened ver 14 15. 2. His questioning with the Scribes about the matter whereof he found them disputing with his Disciples ver 16. 3. The Suit or Supplication of the father of the child unto Christ in behalf of his son together with Christ's Answer and what followed thereupon ver 17 18 19 20. Now the Evangelist setteth down another speciall Antecedent which went before the Miracle and made way to it viz. A Conference between Christ and the Father of the child which consisteth of four parts 1. A Question moved by our Saviour to the Father of the child touching the time How long his son had been in that case 2. The Answer of the father of the child unto that Question ver 21 22. 3. Christ's Reply unto him ver 23. 4. The Answer of the father unto that Reply ver 24. Of the first part And he asked his father How long is it ago c Here at first it may seem strange That our Saviour Christ â—eeing the child to be in such a miserable case and having also been so earnestly sought unto by the father of the child to shew mercy on him should yet make further delayes and instead of dispossessing and healing the child should stand questioning thus about the time How long he had been so c. which might seem impertinent and unseasonable at this time As if one coming to quench a House on Fire should not set to his helping hand presently but stand questioning how the Fire came or how long it had continued c. But all this was done and this delay made by our Saviour for just and good causes partly for the more thorough tryall and exercise of the Faith of this father of the child and partly that by this means the long continuance of this heavy affliction and misery of the child and coâ—sequently the grievousness thereof being by the father's answer made known the greatness of the Miracle and of Christ's Power therein shewed might the more appear Now further whereas ouâ— Saviour doth ask this Question How long this child had been in this case This was not because he was ignorant hereof before he asked for by his divine Spirit as he was God he knew it already but hereby to give occasion to the father of the child to relate the matter to this end That both himself might be the more affected with the grievousness of his sons misery being of so long continuance and also that by this means the power and goodness of Christ might the more appear in helping and delivering him at last and so the weak Faith of the father might be the more confirmed when he should afterward see his son delivered from so grievous an affliction which had been so long upon him Observ Observ The Lord doth sometimes delay and put off the deliverance of his Children and Servants out of their Troubles Though he have a purpose to deliver them and that not long after perhaps yet he doth in the mean time delay and put off the time of deliverance holding them still under the Cross and suffering their Afflictions to continue still either in their own persons or in such as belong unto them yea even then when their Afflictions do grow more and more sharp and grievous yet still he doth make delayes Thus our Saviour dealt with this father of the child possessed Though he saw his child more and more tormented by the Devil which could not but more increase the Affliction and Grief of the father yet for all this he doth make further delayes by asking this question of him about the time How long c. So we heard chap. 7. how he delayed and put off the Woman of Canaan or Syrophoenicia and would not at first help and deliver her Daughter Thus David being in distresse complaineth That his throat was dry with crying and calling to God for help which shews That the Lord did not hear or deliver him at first but made long delayes See Psal 69. 3. I am weary of my crying my throat is dryed mine eyes of fail while I wait for my God Vse Use Teacheth us not to think strange or be discouraged in our Afflictions when the Lord doth delay and put off our deliverance holding us still under the Crosse and in our Troubles yea even then when they grow greatest and most heavy upon us for this is no new things but his usuall dealing with his Children and it is all for our good Therefore he makes delayes not because he is delighted with our Miseries or Afflictions not yet because he hath no care of us or pity towards us but because the due time is not yet come for deliverance He sees it best for thee to have thy faith and patience further tryed and exercised and that thou be yet more humbled under his hand Therefore be content with his Will and rest in it waiting still on him without making too much haste out of trouble Remember Esay 28. 16. He that believes shall not make haste Though the Lord deferr for a time yet he will not alwayes delay his help and deliverance Yet a little while and he that shall come will come and will not tarry Hebr. 10. 37. In the mean time The Just shall live by Faith c. Now followeth the Answer of the father of the child to Christ's Question which consists of three parts 1. A brief resolution of the Question moved to him touching the time how long his son had been so vexed by the Devil He answers That he had been so from his Child-hood 2. A further declaration of the grievous misery and affliction of the child by shewing the dangers into the which the Devil had often brought him by casting him into Fire and into the Water 3. A renewing of his former Suit and Supplication unto Christ to shew mercy on him and his child ver 22. Of the first part And he said Of a child Or from his child-hood or infancy Now this by the way shews that this possessed party was no child for the present but rather a Youth or young man of some years Observ 1 Observ 1. In that this young man had this heavy affliction laid upon him by the hand of God even from his child-hood or when he was yet a child this shews That even in his child-hood he was tainted with the corruption of sin for otherwise it had not stood with God's justice thus to correct him whence therefore we may gather That even young children are naturally tainted with the corruption of sin and by reason thereof lyable and subject to Temporall Afflictions and Chastisements yea to eternall Judgment and Condemnation in themselves Gen. 8. 21. Every Imagination of mans heart is evil from his youth yea not onely children but Infants in their first Conception and Birth are tainted with the corruption of
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
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
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
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
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
c. Act. 6. 3. Use 1 Use 1. This serves for comfort to the poor especially to the Religious poor in that the Lord himself doth take such special care of them c. They need not doubt but he will provide for them a sufficiency if they can by Faith depend on him in the use of good and lawfull means He that commandeth men to be so carefull of the poor will not himself be careless of them but even then when they are neglected by men will shew his Fatherly care in providing for them extraordinarily rather then they shall want Vse 2 Vse 2. See how great a sin it is in any to oppress or wrong the poor and needy any way grinding the faces of such as are so dear to God and of whom he is so carefull This is a hainous sin highly provoking God to punish such as are guilty of it Prov. 22. 22. Rob not the poor c. See 1 Thess 4. 6. Use 3 Use 3. To move us after the example of God himself to take special care of the poor for relief help and comfort of them in all their necessities and wants Seeing they are so dear and pretious in Gods account let them be so to us And let us shew our care of them by our forwardness not onely in our own persons to relieve and help them but also by provoking others hereunto Now as this care of the poor doth concern all Christians that are any way able to relieve the poor so especially those who bear any special office in Church or Common-wealth and by vertue of their Offices are in special manner bound to take care of the poor as Magistrates by their Authority to take good order for relief of the poor Ministers by their exhortation counsell and directions given out of the Word of God to this end for which we have the examâ—le and practice of the Apostles going before us Gal. 2. 10. And lastly this doth also in speciall manner concern inferiour officers amongst us to whom the care of the poor doth belong as our Church-Wardens and Overseers of the poor as we call them that they be diligent and conscionable in discharge of their Office and place taking special care of the poor that they do not want but be sufficiently provided for and relieved both in time of their health and sickness Now followeth the reason of the former duty serving to enforce it from the reward promised And thou shalt have treasure in heaven Observ 1 Observ 1. It is lawfull in the doing of good works to look at the reward promised of God to such as do them especially to the reward of eternal life in heaven See before chap. 9. 41. Mark 10. 21. And thou shalt have treasure in Heaven c. Aug. 24. 1628. Observ 2 Observ 2. ALthough good works do not merit eternal life as the Papists teach yet eternal life is promised and shall be given of God as a reward to such as do Conscionably practise and perform good works in this life Our Saviour here promiseth eternall treasure in heaven if he will go sell all and give to the poor if he will Conscionably perform this work of Charity and Mercy c. Here I will first shew what are good works and how to be performed 2. Prove the point propounded Of the first Good works are such works and duties of obedience as are commanded and allowed of God in his written Word Deut. 12. 32. Whatsoever I command you observe to do it thou shalt not add thereto nor diminish from it Now in the doing of good works three things are required especially 1. That they be done in Faith that is by such persons as do know and truely believe themselves to be in Christ and so that in him both their persons and works are accepted of God Hebr. 11. 6. Without Faith impossible to please God And Rom. 14. ult 2. That they be done in obedience to Gods will revealed in his Word 1 Sam. 15. 2. To obey is better then Sacrifice c. 3. That they be done to the right end which is the glory of God 1 Cor. 10. 31. Whether ye eat or drink c. do all to the glory of God c. Now for proof of the point That eternall life is promised and shall be given of God to such as do perform such good works and in this manner it may appear by these places amongst others Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality shall be eternall life 1 Tim. 4. 8. Godlinesse which is nothing but the practice of good works hath the promise of the life that now is and of that which is to com Revel 22. 14. Blessed are they that do his Commandments c. See also Matth. 25. how Christ shall at the last day give eternal life to such as have performed works of mercy and charity to his Saints in this life Here note That although eternal life be promised and shall be given to those that do good works yet not to the works themselves properly nor for the worthiness of the works but to the workers that is unto the persons of Believers being in Christ in whom onely and for whose sake eternal life is promised and given to them Use 1 Vse 1. See by this that it is not in vain to serve God in this life by conscionable practice of all such works and duties of obedience as he requireth but that there is great fruit and profit herein and a rich and plentifull reward laid up in heaven for all such Psal 18. ult Verily there is fruit or reward for the Righteous c. And though this reward be not yet â—een with bodily eyes yet is it as certain as if already enjoyed Contrary to the profane Opinion of such as think or say with those Mal. 3. 14. It is vain to serve God and what profit is it that we have kept his Ordinances c. Such shall hereafter see and know the contrary by wosull experience when they shall at the last day see the godly made partakers of that blessed and heavenly reward after all their pains taken in God's service and themselves for ever deprived of that reward of happiness and in stead thereof rewarded in Hell with eternal torments Vse 2 Use 2. To encourage us to well-doing and to take pains in the practice of good works and in all duties which God requireth of us in this life seeing there is so great a reward promised of God and shall certainly be given unto us though not for merit of our works yet for his promise sake and for the merit of Christ c. Matth. 5. 12. Our Saviour speaking of such as suffer for well-doing saith Great is their reward in Heaven The same is true of all such as are carefull and take pains to glorify God in this life by conscionable practice of good works Great is their reward c. Think often
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and â—ely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things â—o far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most