they may be the more settled in the Truth And this also shews withall how good and profitable it is for Christians to read not onely the Scriptures though principally them but also other holy Treatises made and set forth by Learned and Judicious Divines and Teachers of the Church that in their Writings they may see their consent in Doctrine and so be the more firmly established in the truth of it Observ 3 Observ 3. Further In that our Saviour sent forth the Apostles two and two together that they might be a mutual help and comfort one to another We may observe the great good and benefit that is in humane society and fellowship of Christians together in that it is a means of affording mutuall help comfort and encouragement one to another in good Duties Eccles 4. 9. Two are better then one For if they fall the one will lift up his fellow But woe to him that is alone when he falleth for he hath not another to help him up c. 1 Pet. 2. 17. Love the brotherhood or brotherly fellowship Act. 2. 44. The Christians in the Primitive Church had fellowship together Vse 1 Use 1. This condemneth the practise of Popish Eremites who separate themselves from humane society to live alone under pretence of being more free for heavenly contemplation and for the service of God but by this means they deprive themselves of the help and comfort of humane society and separate themselves from the outward fellowship and communion of the Saints contrary to the Ordinance of God and the practise of good Christians in all Ages of the Church Use 2 Use 2. Let us every one esteem well of humane society and take the benefit of it as occasion is offered especially desire the fellowship of the Saints that by it we may be encouraged in good duties and comforted also in our distresses Heb. 10. 24. Let us consider one another to provoke unto love and to good works How can we do this if we refuse to come in company with our Brethren and fellow Christians as occasion is offered So much of the manner of sending forth the Apostles Two and two Now to speak of our Saviour's qualifying or furnishing them with the gift of Miracles for the better discharge of their weighty Embassage He gave them power over unclean spirits That is he gave them the extrordinary gift of working Miracles Casting out Devils being one principal kind of Miracles is here named for all other kinds as healing the sick cleansing Lepers raising the dead Matth. 10. 8. Quest Quest Why did our Saviour confer this power of working Miracles upon the Apostles Answ Answ This was necessary in two respects 1. To procure reverence to their persons being otherwise men of mean outward condition in the world unlearned Fishermen and such like therefore they would have been lyable to contempt if they had not been qualified and indued with this rare gift of Miracles 2. Principally it was necessary for the confirming and sealing of the Divine truth of that Doctrine which they were to preach and to win credit and authority unto it For the Doctrine of faith in the Messiah now come and exhibited in the flesh being as yet new and strange to the people of the Jews they were hardly moved to imbrace it and therefore the truth and certainty of it was needful to be extraordinarily ratified not only by Christ's own Miracle but also by such as he wrought by his Apostles See Joh. 20. 31. So much in way of clearing the words Observ 1 Observ 1. See here an evident proof of the Godhead and Divine Nature of Christ in that he was able being on earth not only to work Miracles in his own Person but also to confer on his Apostles that extraordinary gift and power of working Miracles in casting out Devils curing uncurable Diseases raising the dead c. This is a manifest argument of his Godhead For as it is proper to God alone to work true Miracles so God alone can give the gift of working them unto men This therefore must more and more confirm our faith in the undoubted truth of Christ's Divine Nature That he is the Son of God and consequently a most Powerfull and All-sufficient Saviour to so many as by true faith lay hold on him unto Salvation Observ 2 Observ 2. We further see here one other priviledg of the Apostles above all other Ministers of the Gospel in that they had the gift and power of working Miracles bestowed on them for the sealing and ratifying of the Doctrine they preached which gift other ordinary Ministers of the Church have not Therefore 2 Cor. 12. 12. Paul saith That Miracles are the signs of an Apostle yet not peculiar only to the Apostles but common to some other Believers in those times Mar. 16. 17. Quest Quest Why have not other ordinary Ministers of the Church this power of Miracles given them as the Apostles had Answ Answ Because it is not now needfull as then it was The Doctrine of the Gospel when it first began to be preached had need of such extraordinary confirmation but now the Divine truth and certainty of it being already sufficiently sealed and ratified by those famous Miracles of Christ and his Apostles and also by the constant testimony of the Church in all Ages since the Apostles there is no further use or necessity of the gift of Miracles Further touching this gift of Miracles bestowed on the Apostles we must observe two things 1. That the power given them was not any quality or vertue inherent in their persons but it was the Divine power of Christ himself which wrought Miracles by them as by outward Instruments employed to that end Therefore to speak properly the Apostles did not work Miracles by their own power but Christ by them and upon their faith and prayers made unto him Act. 3. 12. Peter saith Why look ye on us as though by our own power we had made this man to walk Verse 16. His Name that is the Name or Power of Christ through faith in his Name hath made this man strong c. See Stella upon Luke 9. 1. and Tho. Aquin. secunda secundae quaest 178. act 1. 2. We are also to observe and know That this power given to the Apostles was not an absolute power inabling them to work all kind of Miracles whatsoever they would or whensoever they would For Matth. 17. 16. they could not cast out the Devil from him that was Lunatick But they were enabled to work such Miracles only as made for the glory of God and at such times only when the working of them tended to his glory and when they were thereunto moved by special and extraordinary instinct Observ 3 Observ 3. In that our Saviour sending forth his Apostles to preach and to work Miracles for the confirming of their Doctrine doth qualifie them with the gift of Miracles for that end we may observe this That such as are called
and difficult yea miraculous and wonderful above the power of nature so far forth as God shall call them to do such things Whosoever shall say to this Mountain Be thou removed c. He shall have whatsoever he saith 2. The condition required as the means whereby they shall come to be thus enabled for performance of such great and miraculous works viz. Faith or Confidence of Heart whereby they must believe and rest perswaded that the work or action which they undertake shall be effected He shall not doubt in his heart but believe that those things he saith shall come to passe Now followeth the Instructions And first to speak of the words as they are to be understood of the Apostles and other special Believers who had the gift of Miracles in the Primitive Church Observ 1 Observ 1. In that our Saviour here promiseth to his Apostles the power or gift of Miracles that is assureth them that this power which was before conferred on them as we heard Chap. 6. 7. should be continued to them for time to come We may first Observe one Priviledg of the Apostles above other ordinary Pastors and Ministers of the Church in these times They had the power and gift of Miracles and could exercise the same to confirm their Doctrine Which power and gift ordinary Ministers of the Church have not This was one main difference between the Calling and Office of the Apostles and the Calling of ordinary Pastors of the Church And this gift of Miracles was necessary in those times of the Apostles for the better confirmation of the truth of the Gospel when it was first preached that being thus sealed from Heaven as it were by the Miracles of Christ and his Apostles it might be the sooner believed and embraced Whereas now in these times there is not the like use of Miracles because the truth of this Doctrine of the Gospel hath been so long ago sufficiently confirmed by those Miracles of Christ and his Apostles and therefore that extraordinary power and gift of Miracles which was but for a time hath ceased in the Church long ago This makes against Papists who require Miracles of us still c. and hold it to be a mark of the true Church Note further 1. That though the Apostles had this power and gift of Miracles yet they had it not neither could they exercise it at all times or whensoever they pleased but then only and so often as was expedient for Gods glory and for necessary confirmation of the doctrine taught by them Sometimes also their own unbelief hindered them in the exercise of this gift as we see Matth. 17. 20. 2. Note also That this power of working Miracles was not only given to the Apostles but also to some other Believers in that first Age of the Church as may be gathered from Mark 16. 17. These signs shall follow them that believe In my Name shall they cast out Devils c. The same also may be gathered by the manner of our Saviour's speaking in this place in that he speaks generally Whosoever c. to shew that this promise was not to be restrained to the Apostles only but to be extended also to other Believers in those times Observ 2 Observ 2. From the Condition of this promise in that our Saviour requireth faith in his Disciples and others who were to be partakers of the gift of Miracles hence we learn How and by what means the Apostles and other Believers in the Primitive Church came to be partakers of the gift of Miracles and to have power to exercise the same namely by means of faith by believing in God and resting on his power to enable them hereunto And hence it was that sometimes they could not work Miracles for want of faith as we heard before Matth. 17. This also shews that when they did work Miracles it was not by their own power but by the power of God and of Christ which they apprehended by faith and herein the Miracles wrought by them differed from those wrought by Christ himself for whereas Christ did work Miracles by his own power as he was God the Apostles and other Believers wrought them not by their own power but by the power of God apprehended by faith See Act. 3. 12 16. Here it followeth To speak of these words and this Promise of our Saviour as it is to be understood of all Believers as well as of the Apostles c. And first of the matter it self which is here promised viz. That Believers shall have power and ability to do great and difficult works so far forth as they shall be called of God to undertake and do them 2. Then of the Condition or means Faith c. Of the first Whosoever shall say to this Mountain Be thou removed c. Thar is Whosoever shall by a calling from God undertake or go about to do any great and difficult work which may seem as hard or impossible as the removing of a Mountain he shall have power to effect it yet not of himself but by the power of God in whom he believeth and upon whose power he resteth by faith Here two Points of Instruction 1. That true Believers and good Christians must make accompt to be called of God to the performance of great and difficult works impossible to Nature c. 2. That as God doth call Believers to the doing of great and difficult works so he will enable them with power from himself to do such works Of the first Our Saviour presupposeth it here that Believers shall be called of God to the undertaking and doing of great and difficult works such as are above and beyond the power of nature and as hard and impossible to flesh and blood as the removing of a Mountain c. such great and difficult works may a Christian be called of God to perform yea every Christian is actually called of God to the performance of such hard and difficult works so soon as he is called to believe and to be a Christian For example a Christian is called to deny himself and to take up his Crosse and follow Christ which are most difficult works impossible to nature and contrary to it A Christian is also called to the practice of repentance that is to dye unto sin to mortifie his sinful lusts c. a most hard difficult and painful work as hard to Nature as the removing of a Mountain c. Again we are called to obey God in all things which he requireth in all parts of his Will though never so hard and contrary to our Nature c. We are called to contemn the world and to use it as if we used it not yea to be crucified and dead to it c. To forsake all we have for Christ and the Gospel c. All these are most hard and difficult works of duties which yet a Christian and true Believer is called to undertake and to perform and he must indeed
Word a means to comfort in it 384 We must help the afflicted 388 389 458 459 466 1316 Our Duty to bear it 540 541 542 1080 1171 1331 1384 Christians therein conformable to Christ 603 790 1312 1322 We should not despaire of deliverance 615 Helps to prepare us for it 1288 1298 What Persons should be a Comfort to us in it 1306 Comfort in it to open our griefs 1315 It is lawful to pray against it 1322 1323 Helps to make us willing to suffer it 1384 Comfort against it 1409 Alms. 745 May be joyned with the publick Worship of God 1046 Ambition 731 785 793 923 Naturally in men 652 1036 Remedies against it 785 787 1036 Its evill Effects 793 1038 Angels They guard Believers 43 And comfort them 1589 They shall attend on Christ at his second coming 1158 They must gather the elect 1158 1159 The Saints shall be like them 971 Why they formerly appeared 1582 1583 1584 1585 We should honour them 1586 Their Power 1588 Anger Rash Anger sinful 414 1376 Remedies against rash Anger 414 1376 Anger against Sin 720 721 1413 Rules concerning Anger against Sin 720 All Anger is not unlawful 137 Rules concerning it ibid. Anger against Sin should be joyned with sorrow 138 Apostacy 1234 Signs of it 1235 159 The danger of it 775 Apostles 765 A part of Christ's Family 160 Whether lived upon Christ's Charges ibid. Were immediately sent of Christ 307 Had the gift of working Miracles 309 857 Why Christ forbade them to provide for their journey 310 Order and precedence among them 507 They could not alwayes work Miracles 615 Christ's care of them 778 How they obtained the gift of Miracles 857 They lived in troublesome times 1166 Not distinguished from others by their habit 1430 Apparel 1038 1430 Rules concerning it 21 22 Apparitions We should not fear the Apparition of the Devill 381 382 Ascension of Christ Causes of it 1655 1656 Authority It is not to be despised 1566 B. Baptism 1630 1631 1636 1638 THe Excellency of it 28 879 Its necessity 12 1637 Administration thereof belongs onely to Ministers 13 Why called Baptism of Repentance 15 The ends of it 1632 It seals Remission of Sins 16 It was formerly administred by Dipping 19 Why Christ was baptized 28 Whether sprinkling be warrantable 29 Infants have a Right to it 722 1634 1635 Believers 780 1351 Christ's care of them 467 468 673 1090 1091 1092 1219 1293 1294 1347 Adoption belongs onely to them 585 They shall but taste of Death 565 They must be like Children 657 673 723 724 Suffer Afflictions 121. 124. 128. 164. 239. 241. 244. 272. 273. 288. 311. 358. 379. 382. 383. 442. 787. 802. 916. 917. 1083. 1091. 1093. 1097. 1171. 1233. 1388. 1530. 1531. 1534. They desire the use of the Sacraments 19 Excellency of them 24 1274 The Devill will assault them 35 41 Angels guard them 43 1158 They endeavour to convert others 113 May be in the Company of the Wicked 114 Their Conversation 122 Must not seek their own Honour 150 God honours them 155 Whether they may fall away 158 1436 They have their infirmities 177 189 663 1090 1421 They are of spirituall kindred with Christ 180 181 They ought to instruct others 224 260 Shall be partakers of Glory 233 Their Innocence strikes terrour into the Wicked 326 339 God alloows them Rest from Duty 353 Their Compassion 359 They do not alwayes enjoy Comfort 375 Christ takes notice of their troubles 375 377 Their Sins open the mouths of the enemies of Religion 395 They value the smallest Mercies of God 453 They should be prepared for tryals 514 The best of them are in part carnally minded 531 784 1346 1347 Ignorance in the best of them 595 Sometimes weak in Faith 626 They should be as spiritual Sacrifices 688 Should be wise 699 They are often tainted with the Errours of the times 713 Must be Disciples of Christ. 748 Christ covers their infirmities 767 They shall be rewarded for their Sufferings 770 771 772 Christ expects fruit of them 830 God fits them for difficult Work 857 858 God is their Father 871 They must beware of false Teachers 1034 1062 1081 They are the Glory of the Church 1056 Their flight a Sign of God's Wrath. 1110 God corrects them in this life more sharply than the Wicked 1120 They must abstain from Sin 1243 Should grieve for the Sins of others 1255 When suspected they must clear their innocency 1256 Their Vnion with Christ. 1274 Are not free from Sin 1289 1298 1294 1298 1351 1363 1374 The best not exempted from temptation 1342 1343 Why God leavs some Corruption in them 1346 1421 God imployes the Wicked to afflict them 1355 Their Zeal is not alwayes according to Knowledge 1375 It is a great Sin to injure them 1418 They sometimes sin against knowledge and Conscience 1422 They are sometimes fearfull in danger 1423 They must expect to meet with unthankfull men 1471 They ought to speak for Christ's Cause 1472 Benefactors We should not speak evill of them 660 Benefits Christ the ground of them 34 Blasphemy Sinfulness of it 172 1413 1416 What it is 436 Remedies against it 172 437 Kinds of it 101 102 436 We ought to abhor it 102 Committed four wayes 172 Body It s natural impurity 425 Brothers Why the Name of the eldest was to be continued 958 Why his Inheritance was to continue in his Name 959 Burial Decent Buriall due to the dead 350 351 1570 C. Calamities THe Calamities at the second coming of Christ 1080 Call No Office should be undertaken without it 83 When it is lawfull 30 83 God fits those whom he calleth 31 309 Some great Persons are called 268 Those that are called must free themselvs from hinderances 311 807 It ought to be obeyed 320 Sometimes Actions are successful though performed without a lawfull Call 663 The Power of it 764 How we may know it 1066 1375 No Action should be undertaken without it 1374 Calling An Ordinance of God 1194 1195 Christians should ply their own Calling 696 1195 1511 Calling should not be forsaken 875 Outward Calling a great Priviledge 448 All ought to have a particular Calling 300 Religion may be practised in any lawfull Calling 301 Care It is two-fold 214 When immoderate it is a hindrance 215 Remedies against immoderate Care ibid. When it is immoderate 362 We must not distract our selvs with it 480 486 Remedies against distracting Care 480 Catechizing It is a Duty 506 Censure It proceeds from malice 103 Natural to us 120 The Property of an Hypocrite 126 Ceremonies 129 394 1009 The Church may ordain outward Ceremonies 401 Charity 135 136 Its Works are to be preferred before outward Ceremonies 129 Motives to it 1047 1222 1223 It is acceptable to God 1048 Christ observs it 1048 1052 Rich men should especially be charitable 1049 It is a Duty 1050 God judgeth it not by the gift but by the heart 1052 1053 Christians should use all occasions to express it
may comfort us when Friends forsake us 1384 They are sometimes hinderances of well-doing 177. 178 Their treachery is worst 1253 Frugality It is a Duty 368 Funeral Funeral Rites are lawful 1228 G. Gain IT is Theft when it is unlawfully gotten 845 Generation The several signifiations of it in Scripture 1163 Gentiles Some of them were called in Christ's time 146 Christ came for their benefit also 441 It is God's will that they should be called 843 The calling of them 1129 Gesture In holy Duties it of should be decent 365 Gifts Those that are unprofitable shall lose them 229 We should not hide them 1595 Glory It should not be vainly sought 93. 289 Those that lest seek it have oftentimes most 95 The glory of Christ 1408. 1410. 562. 569. 580 The glory of Christ 's second coming 1412 Believers shall be partakers of it hereafter 233 God His power 762. 1326. 1432. 1434. 1485 He is especially in the Highest Heavens 824 We ought to fear him 249. 260. 283 How the Wicked fear him 261 We should observe his Works 262. 294 His long-suffering 350 We should not limit his Power to outward means 389. 155 Hie power in the use of extraordinary means 582 He cannot be resembled by outward shape 582 How He reveals himself 583. 976 His love to Man 585. 661. 1229. 1242. 1280. 1550 His love to Christ. 586 His patience 704. 907. 1076 His goodness 732 c. What is due from us to him 952 His unity 985 What is meant by his right hand 1025 The Judgment of God differs from the Judgment of Men. 1052 His power over the Creatures 1144 Godliness The benefit of it 770 Goodness The goodness of God 732 c. Good-works Eternal life will be given to the Doers of them 746 In doing them it is lawful to look at the Reward 670 Gospel 1200. 1624 Persecution cannot stop its course 1087 Excellency of it 3. 45 Christ the Authour and Subject of it 3 The publishing of it one end of Christ 's Coming 83 84 Its efficacy 110. 1006. 1031. 1663. 1664 1665 The Devil cannot hinder it 183. 1017 We are naturally slow to receive it 187 418 When we are fit to hear it 187 Its Doctrine is hidden 193. 194 526 The Devil is an Enemy to the hearing of it 203 God punishes the contempt of it with the loss of it 263. 417 The truth of it 323. 1306 It must be heard with Understanding 419 It should be esteemed 769 The happiness of enjoying it 1088 It ought to be believed 1169 It is sometimes promoted by weak means 1595 How it works Faith 1626. 1640 Governours They should not suffer Sin 529 Grace Christ observes it 99 Whether Sacraments are means of it 230 It is wrought by degrees 234 Hardness of heart hinders its work 298. 306 How God worketh it 230 God worketh it secretly 232 There are different degrees of it 235 Its nature is to grow 135 How to know its soundness 236 Means to increase it 236 Abuse of the means of it doth aggravate Damnation 318 The means of it are freely bestowed 387 It is not propagated by natural Birth 556 Great men They are not alwayes good 325 Grief It is a comfort to communicate it 1315 It accompanies Repentance 1438 H. Happiness IT is not in this World 578 Hardness Hardness in Sin 1367. 1398 Hardness of heart hinders the works of Grace 298. 306 Health It should be precious unto us 274 Hearers Hearing God 's Word 983. 1032. 220. 1641. 1651 They should hear attentively 983 The best are slothful 753 How to hear with Understanding 419 Wicked Hearers 340 How to hear savingly 342. 227 Hearing a means of Repentance 197 Unprofitable Hearers 207. 219 Hearing profits not without Faith 208 Several sorts of them 200 Some like Corn-land 201 Ignorant Hearers 201 Hard heart makes them unprofitable 202 How the Devil hinders them 203. 205 Some like stony-ground 206 Some temporary 206 Good Hearers 220. 221 Heart Sin begins in it 101. 427. 335. 921 Christ knows it 104 Hardness of it 202 Christ 's power over it 1247 Sin hardens it 1425 Hardnesse of it a Sin 139 Hardnesse of it a â—udgment 197 It is sometimes hard in the best 386. 491 The corruption of it 428 How to get it purged 429 Remedies against its hardness 492 It is difficult to know it 1299 A hard heart cannot repent 1429. 1434 Deceit of it 1391 Causes of its hardness 1617 Heathen Christians should not imitate them 795 Heaven Such as seek it shall not want in this life 367 Excellency of it 570. 572. 573. 574. 681. The Glory of it 576 The Joy of it 577. 1283 The Saints shall know one another there 578 How it should be sought 579 Eternity of it 682 Who come thither 722 Different degrees of the Glory of Heaven 791 It is only open to the Elect. 792 Certainty of it 792 Whether Man and Wife shall know one another there 969 Whether the Saints in Heaven know our wants 970 The lower Heavens shall be dissolved 1145. 1167 Hell Degrees of torment there 318 Its torments 677. 684. 686. 1264 It is the fruit of Sin 1043. 1044 Hereticks 1227. 876. 412 Their Questions are not alwayes to be answered 878 They frequently alledge Scripture 957 There were some in all Ages 481 They teach Doctrines of liberty 414 Hinderances We should prevent them 289. 643 Holiness Holiness of Christ 68 Honour We should not seek it 150. 372. 593 God honours Believers 155 The way to it is to glorify God 326 Desire of it is dangerous 348 It is due to Christ 819. 821 How we should honour Christ 819. 821 God will honour those that honour him 1231 Hospitality 1209 Hunger It is a grievous Affliction 129 Humiliation Humliation for Sin two-fold 1318. 1435 Signs of it 1388 Humiliation of Christ 1468. 1480 Humility 25. 451. 655. 658 Christ comforts the humble 284. 658 Humility of Christ 496. 656. 797. 798. 1389. 1417 It is joyned with Faith 676 Means to attain it 452 Necessity ef it 653 It is the way to true honour 654 Properties of it 657. 674 Hypocrites 1368. 1401 They maske their Sin in fair pretences 845. 1216. 1517 They go far in profession 1016. 749. 394. 337 They make Religion a Cloak for Sin 1042. 945 Misery of them 833 They rest in outward conformity 735 They are forward in propounding Questions 697. 698. 699. 471 Have knowledg in the Scriptures 701 They contemn Ordinances 472 Busily pry into others faults 392 It 's their property to tye others to their manner of worship 393 They put holiness in outward Ceremonies 394 They add to God 's Word 395 They serve God after the Precepts of men 400 Their shew it but for a time 209. 213. 158 They are censorious 126 The Church is never without them 157 194 Affliction is a stumbling-blook to them 212 They stand much for old Customs 1460. 1461 I. Idolatry THe sinfulness of it 1104 Jews God 's Judgments on them 1079. 1118.
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
tempt inwardly but also to annoy and hurt the bodies of men outwardly see what cause we have daily to commend both our Souls and Bodies unto God's Protection desiring him to keep us from the Power of Satan and not to suffer him to tyrannize over our souls or bodies c. Use 4. Be thankful to God for restraining the Devil's Power that he cannot use it where and when he list This is God's great Goodness and Mercy to us For if God did not hold him in he is both able and willing to tempt and assault our minds violently thrusting us forward into all kind of sins and also to hurt and destroy our bodies as he did Job's Children Mark 3. 27. No man can enter into a strong man's House and spoil his Goods except he will first bind the strong man Dec. 19. 1619. and then he shall spoil his House Observ 2 OBserv 2. In that our Saviour doth here resemble himself unto one that is stronger than the strong man and able to bind him that is Satan We are taught that our Saviour Christ is of greater Power than Satan and able to vanquish and over-rule him at his pleasure yea to spoil him of his Goods and Armour that is to take from him the use of his Power and to drive him out of that possession which he holdeth in men So Luke 11. 22. 1 Joh. 4. 4. Greater is he that is in you than he that is in the World Therefore Revel 20. 1. An Angel came down from Heaven having the key of the bottomless pit and a great chain in his hand And he laid hold on the Dragon on that old Serpent which is the Devil and Satan and bound him a thousand years c. And Revel 12. 7. Michael and the Dragon fought c. but the Dragon that is the Devil was foiled of Michael that is of Christ who cast him out c. Therefore also we read in the Evangelists how our Saviour Christ cast many Devils out of the possessed though they were most unwilling to go out and sometimes they prayed him not to torment them nor to cast them into the deep all which shews the Power of Christ to be far greater than the Devil's Power Reas Reas Christ is true God as well as Man and so he hath an uncreated infinite Power whereas the Devil's Power is created and finite c. Use 1 Use 1. Here is comfort to the Faithful against Satan's Power Christ being stronger than he is able so to curb and restrain him that he can do nothing against them but what he suffereth him to do now He will not suffer him to do any thing that may be for their hurt that is for the hinderance of their Salvation He may suffer Satan to vex and trouble their bodies for their greater tryal and he may and doth often suffer him to assault and molest their minds with his inward temptations and that sometimes very violently and forcibly but certain it is he will never suffer him wholly to prevail over them They being by Faith built on Christ the Rock Hell-gates cannot prevail against them Satan may molest and trouble them for a time but Christ Jesus shall at length tread him under their feet Joh. 12. 31. The Prince of this World shall be cast out Christ came of purpose to throw him out yea he came to destroy him and all his cursed works 1 Joh. 3. 8. How great Comfort is this to the faithful How should it incourage us to go on constantly in fighting against Satan seeing we are sure of Victory over him through the Power of Christ Therefore let not any Child of God or true Believer fear his Power or his mighty Assaults overmuch but remember that greater and stronger is he that is in them then he that is in the World Vse 2 Use 2. When we feel the strong and powerful Temptations of Satan go unto Christ Jesus by Prayer for help against him Desire him to rebuke him and to restrain his Power and not to suffer him to tempt thee above thy strength Desire him also to give thee some of his strength to resist Satan and to vanquish him For of thy self alone thou can'st never do it Satan's Power cannot be vanquished but by a greater Power which is in Christ alone therefore seek to him for it Observ 3 Observ 3. In that the Scope and drift of our Saviour in using this comparison is to shew that the Devil cannot be cast out of those that are possessed of him but by a stronger Power than his own is Hence gather that it is a very hard matter to rescue and deliver those from Satan which are under his Power very hard to cast him out of his Possession which he hath gotten in men onely Christ can do it How hardly is he cast out of the bodies of such whom he possesseth How loath is he to forgoe his Possession This we heard before Chap. 1. Ver. 26. So also where he hath any hold and possession in the hearts of men he is with great difficulty cast out thence yea this is harder than the former Thus it is with the wicked that live in sin and go on in it impenitently they are under Satan's Power and Tyranny and he holds Possession in their hearts Ephes 2. 2. 2 Tim. 2. ult They are taken captive of him at his Will as in a Net c. And therefore very hard it is for them to be freed from that bondage Satan will not easily let go his Prisoners and Slaves that are under his Power No way to rescue them but by a greater Power even by the Divine Power of Christ himself Use 1 Vse 1. See what is to be done of those that are under Satan's Power and in whose bodies or minds he holds any possession They must seek unto God and unto Christ Jesus to be delivered from his Tyranny As the Israelites being in bondage under Pharoah cryed to God to be delivered so have all that are in bondage under Satan need to cry to God in Prayer to be set at liberty Onely Christ Jesus can bind Satan the strong man and cast him out of his hold Go to him therefore for deliverance This is the best course to be taken in the case of bodily possession with the Devil as we heard before And so also it is the onely course for such whose hearts are possessed by Satan they must go unto Christ desiring him to shew his Divine power in dispossessing Satan Use 2 Vse 2. See further by this that the work of Repentance and the Conversion of a sinner is a very difficult work because the wicked and unregenerate are under Satan's power who holds a possession in their hearts and minds and he will bestir himself with all his might before he will be driven out of it How foolish then are they that think it an easy matter to Repent and to come out of the snare of the Devil and therefore presume to
Grace and for encrease of it in our hearts and to shew it forth in all our carriage that so we may hereby approve our Faith Col. 3. 12. As the Elect of God put on humblenesse of mind c. 1 Pet. 5. 5. Be Cloathed with Humility A most singular Ornament to the Soul of a Christian more beautifying it than the richest Garments do the Body c. Helps for the attaining of this Grace and for increase of it 1. Pray unto God to work and increase it in us Daily it is a Fruit of his sanctifying Spirit c. 2. Come duly to the Ministery of the Word which is powerfull to cast down imaginations and every high thing c. 2 Cor. 10. 4. 3. Labour more and more for true sense of our own Sins and Corruptions that this may beat down proud thoughts in us c. 4. Consider what excellent Promises are made to the Humble Psal 25. God will teach them and guide them in his wayes 1 Pet. 5. and Jam. 4. God giveth Grace to such Esay 57. 15. The Lord dwelleth with such Esay 66. 2. To him will I look that is poor and of a contrite Spirit c. Look at the example of Christ himself the most perfect pattern of all true Humility expressing it in all his Carriage Matth. 11. So much of the first part of her reply to Christ Now followeth the second in these words Yet the Doggs under the Table c. The sense and meaning of them is sufficiently cleared before I come therefore to such Instructions as may arise from them Observ 1 Observ 1. In that this Woman doth not give over her sute to Christ but is more importunate with Him though He refused at first to hear her and delayed to grant her Request yea made shew as if he would never grant it Hence learn What is to be done of us when God delayeth to hear our prayers that is to grant our sutes and supplications made unto Him in our Necessities or Distresses we must not thereupon give over or faint in prayer but be rather stirred up to perseverance and greater fervency in prayer earnestly solliciting the Lord still and giving Him no rest till He hear us As Jacob wrestling with the Lord Gen. 32. 26. would not let Him go till He blessed him So should not we let the Lord go as it were but keep fast hold on Him by Faith in prayer till he hear us and give us that we ask Herein we are to imitate that importunate widdow Luke 18. who never left solliciting the unjust Judge till he granted her sute Therefore Ver. 1. our Saviour taught that Parable to the end That we should not faint in prayer We are also herein to imitate that importunate Friend Luke 11. 8. who would take no denyall of his Friend in his necessity In like manner should we follow the Lord constantly and earnestly with our Prayers for supply of our necessities and for obtaining of all good things needfull and for removall of evils not fainting or growing weary of praying to him when he delayes to hear us but the more he seems to stop his ears against us and to shut out our prayers the lowder must we cry unto Him the more He seems to shut and barr up the Doors of mercy against us the harder should we knock that he may open to us the more he seems to flye from us the more should we follow him c. This is a holy kind of boldness very pleasing to God He loveth such importunate Suters he is not like unto some great Persons which will not endure to be urged with Sutes but he desireth and liketh best of such are most instant with him in prayer And this is one end as we have heard before why he doth not hear at first but often seemeth deaf to our prayers and delayeth long to grant our Sutes that he may by this delay stirr us up to be the more earnest and importunate with him Vse Vse To reprove the weakness of such as are ready to faint in prayer and to give over seeking to Him casting away all hope of obtaining their desires because he delayeth to hear them But this is for want of Faith to defend and wait on God c. Observ 2 Observ 2. In that the Faith of this Woman was exercised with many and great Tryalls and Afflictions at once which might have discouraged her if she had not been sound in Faith and yet we see she is not discouraged neither doth her Faith fail but holdeth out against all tryalls and discouragements Hence gather That true Faith though it may be greatly tryed and exercised with many and great temptations and afflictions yet it cannot be utterly vanquished and overcome of those temptations but will hold out in all tryalls and against all discouragements and labour to overcome them till at length it get the upper hand The Faith of true Believers may indeed be dangerously shaken by tryals and temptations but not utterly overturned or wholly vanquished that is the Power and Life of it cannot be abolished or extinguished in them by the greatest assaults and temptations that can be raised against them The sensible working of Faith may also be hindred in them for a time but not wholly and altogether Luke 22. 31. Simon Simon Satan hath desired you to sift you as Wheat But I have prayed for thee that thy Faithfail not Hebr. 11. 33. The Apostle mentioneth sundry whose Faith was greatly tryed and exercised with grievous afflictions and distresses yet could not be vanquished by those Afflictions but on the contrary by the power and strength of Faith they overcame all those grievous Tryalls Jacob's Faith was wonderfully Tryed and Assaulted when the Lord himself did wrestle with him yet it was not vanquished but by it at length he prevailed with God and obtained a Blessing from him Hos 12. 3. By his strength that is by strength of his Faith he had power with God c. So the Faith of Job David c. Reason Reason As true Faith is first wrought in the Heart of Believers by the Spirit of God so it is ever after preserved in them by the Almighty power of God strengthening them to persevere in it See 1 Pet. 1. 5. Use 1 Vse 1. See a difference between the true saving Faith of God's Elect and that counterfeit temporary Faith of Hypocrites This may be and is extinguished in time of Tryall and Temptation as appeareth Luke 8. 13. Not so the Faith of true Believers no Temptations no Afflictions can abolish or extinguish it or cause it to fail c. Vse 2 Vse 2. Singular comfort to true Believers against all Tryalls and Oppositions with which they and their Faith may or can be assaulted whether outward Troubles and Afflictions or inward Temptations of Satan or wrestling with God Himself None of all these shall ever be able to vanquish their Faith that is wholly to extinguish the Life of
some Popish Writers as sufficient to answer the Devil's temptations and to help a man to understand the Scripture and to discern true Doctrine from false Thus Staphylus commended the implicit Faith of a certain Colliar who lying at point of Death and being tempted by the Devil touching his Faith answered that he did believe and dye in the Faith of the Church and being again asked what was the Faith of the Church That Faith said he that I believe in By this Faith saith Staphylus the Devil was put to flight See White Of the Church part 1. pag. 6. Use 2 Vse 2. To convince those amongst us who tye their Faith and Opinion in matters of religion to the Faith and Opinion of others especially of such as are in great Place and Authority in the Church or Common-wealth or in accompt for Learning The main thing they look at is what such and such great Men do hold what Faith and Religion they are of c. In the mean time never labouring nor being carefull to examine and try the Opinions of others by the touch-stone of the Scriptures nor yet to get a true and sound Faith of their own whereby to know believe and rest perswaded of the Truth in all necessary points of Faith and Religion Hence it is That they are so wavering and uncertain in their Opinions in matters of Religion so unsetled in the Faith being ready to be carryed about with every wind of Doctrine and to be seduced by false Teachers because they have no certain Faith of their own grounded upon sound knowledge of the Word of God but they rest in others Opinions not trying the Spirits as they should c. Use 3 Use 3. To admonish and teach us not to leane too much to the opinion and judgment of others in matters of Faith and Religion nor to rest in the Faith of others without warrant from the Word of God but to labour above all to have in our selves a true and sound Faith of our own grounded upon the Word of God in all necessary points of Christian Religion Though men of great Place hold such and such opinions in Religion yet we are not to tye our selves to their Opinions further than we have warrant from the Word of God but we are to look that our selves do believe and hold the sound Truth Though Herod himself were of opinion that Christ was John Baptist risen from the Dead yet our Saviour here shews That he would not have his Disciples build their Faith upon his Example but to look that themselves did hold the Truth in this point of Faith touching his person No more must we rely upon others opinion in matters of Faith but have a true and sound Faith of our own which must not be built upon Men but upon the Word of God I deny not but that we are to reverence the Opinion and Judgment of such as are of Authority and Accompt in the Church for their Learning and Piety but yet we are not to tye our selves to their Opinion in all things but to look that our Faith be grounded on the Word of God Whatsoever others hold or think in this or that point of Religion is nothing to us to build our Faith upon further than it hath warrant from the Word of God but we must look that our selves do hold the Truth and that our own Opinion and Faith be such as is agreeable to the Word of God and hath warrant from the same Use 4 Use 4. See here again how needfull it is for all Christians to be well grounded in the sound knowledge of the Word of God and to have it dwell richly in us c. For knowledge is the ground and beginning of Faith or rather a part of it and therefore if every one of us must have a true and sound Faith of our own to believe and be perswaded of all necessary points of Christian Religion taught in the Word of God then must we also have a true and sound knowledge of our own in all needfull Doctrines of Faith revealed and taught in the Word of God Hence it is That Knowledge is put for Faith sometimes in Scripture as Joh. 17. 3. This is life eternall to know thee the onely true God and Jesus Christ c. Mark 8. 29. And he saith unto them But whom say ye that I am Peter answereth and saith unto him Thou June 12. 1625. art the Christ NOw followeth the Answer of Peter in the name of the rest of the Disciples Peter answereth and saith unto him Thou art the Christ That Peter made this Answer not for himself onely but for all the rest is proved Joh. 6. 69. Where we have two things set down to consider 1. The person who made this Answer for all the rest Peter 2. The Answer it self containing in it an excellent confession of the Faith of the Apostles touching the Person and Office of Christ Thou art the Christ Of the first The person answering and uttering this Confession Peter Quest Quest Why did he answer and speak for all the residue of the Apostles Answ Answ 1. This is by some imputed to his great zeal and fervency of Spirit which made him more forward than any of the rest to speak at this and other times 2. But the principal Reason as is most probable was this That he was the chief of the 12 Apostles in Authority and Accompt among them and that partly in regard of his excellent Gifts above the rest and partly in regard he was the most antient in time standing being the first that was called to the Apostleship as may be gathered from Joh. 1. 42. For although Andrew first followed Christ yet Peter was the first to whom Christ promised the Apostleship which was implyed by giving him the new Name of Cephas See Dr. Raynold's Conference Cap. 5. Divis 3. pag. 176. For which cause also he is first named Matth. 10. 2. Mark 3. 16. Now in regard of this Preheminence of Authority and Estimation which Peter had among the other Apostles It is most like That they gave unto him the primacy of order in speaking to be as it were the mouth of all the rest at this and other times Observ Observ That although the Apostles of Christ were all equall in Ministeriall Power that is in the Power and Office of preaching administring Sacraments and of binding and loosing by that Power of the Keys committed unto Peter and under his name unto them all Matth. 16. 19. Yet notwithstanding there was among them some difference of Order and Place as also of Authority and Estimation of one above another in regard of excellency of Gifts and priority of Calling to the Office of Apostles and in these Respects Peter had the Preheminence above the rest As here we see in that he was as the Mouth of the rest to speak for them all and to utter in all their names this excellent confession of Christ So Joh. 6.
when she would have Christ to cast the Devil out of her Daughter prayeth him to have mercy upon her self And ver 25. She came and Worshipped saying Lord help me So David 2 Sam. 12. 22. Who can tell whether God will be gracious to me that the child may live Children are not onely near and dear to their Parents but a part of them as it were in that they do receive their natural life and beeing from them and therefore when any Parent doth see God's hand upon his child by any affliction as sickness pain c. he should acknowledge that God doth correct him in his child and accordingly should be affected with his child's affliction as his own the rather because the Lord may and doth oftentimes visit the sins of the Parents upon their Children as he threatneth in the second Commandment which moved the Widow of Zarephath 1 King 17. 18. presently to apprehend and acknowledge her own sins when God did smite her child with Death Mark 9. 23. Jesus said unto him If thou canst believe c. May 6. 1627. THE third part of the Conference between our Saviour Christ and the father of the Lunatick child viz. Our Saviour's Reply unto that Answer which the father of the child made unto his Question touching the time How long his child had been in that case as we heard in the two former verses The Answer of the father was That his son had been so from a child or from his infancy And withall in hiâ— Answer he took occasion as we have heard both to lay open further unto Christ the misery of his child â—â—d also to renew his earnest suit and prayer for the dispossessing and healing of him Now to that prayer or petition our Saviour here replyeth yielding and promising that his petition might and should be granted conditionally that he could believe and for confirmation hereof he takes occasion further to set out the Power and Vertue of Faith affirming that all things are possible unto him that believeth In the words two things are contained 1. The condition which our Saviour requireth of this man for the obtaining of his request and prayer for his son viz. That he should believe If thou canst believe 2. A further declaration of the Power and Efficacy of true Faith in that he saith All things are possible c. Of the first If thou canst believe That is by true Faith rest perswaded of my Power and willingnesse or readinesse to help thy son by working this Miracle upon him Here note That our Saviour doth not speak properly of justifying Faith or of Faith as it doth justify that is to say as it doth apprehend the main promise of the Gospel touching forgiveness of Sins and Salvation by Christ but of that Faith which is by Divines called the Faith of Miracles which is noâ—hing else but a belief of the Divine Power of God or of Christ for the effecting of some miraculous work And yet our Saviour doth not here exclude justifying Faith but include it rather especially in the words following forasmuch as it is one and the same Faith in general by which true Believers do apply the promise of remission of Sins and Salvation and by which they do believe the Power of God for the effecting of some miraculous work onely it is distinguished in regard of the object for the general object of Faith is the whole word of God and every Divine Truth revealed And there is no doubt but the father of this child did in some measure believe both though but weakly as yet Fides â—ustificans fides Miraculorum est eadem genere non specie Paraeus de Justif lib. 1. cap. 5. pag. 87. Quest Quest Why doth our Saviour speak thus conditionally or doubtfully If thou canst believe c. seeing he was not ignorant that he did already in some measure believe Answ Answ 1. To put him in mind of the weakness of his Faith and to stirr him up to labour and strive for more strength of Faith as we see he did presently hereupon ver 24. 2. Because in his prayer or petition he spake doubtfully of Christ's Power If thou canst do any thing c. thereby seeming to impure the matter unto some weakness in Christ if his child were not healed therefore our Saviour answers him with this conditional Speech touching his own Faith saying If thou canst believe thereby implying That the onely cause that could hinder the working of this Miracle upon the child was the weakness of his own Faith and not any unability or weakness in Christ himself Note further That when our Saviour saith If thou canst believe Here seemeth to be an Eclipsis or defect of something which is to be supplyed to make the sentence full q. d. If thou canst believe that which thou desirest shall be done for thee See Piscator in locum All things are possible c. The more to stirr up and strengthen the Faith of this father of the child our Saviour takes occasion to set out unto him the excellency and power of Faith Now these words are not so to be understood as if Faith did inable the Believer to do all things of himself or by his own power but that it is a means by which the Believer is inabled to procure or obtain all things to be done for him by the Power of God See Piscator and Marlorat in locum Neither is it to be understood of all things simply and absolutely but of all such things as are agreeable to God's revealed Will and do make for his Glory and for the good of the Believer All such things are possible to the Believer that is the Believer is able by Faith to procure or obtain them to be done for him by the Power of God Observ 1 Observ 1. When we want any blessing or benefit which we desire and are hindred and kept from enjoying it longer than we desired the fault is not in the Lord but in our selves either because we want Faith to believe God's Power and Goodness towards us or because we do not so earnestly pray and seek to him for such Blessings as we should or by reason of some other sin which remains unreformed in us and so doth hinder and keep us from enjoying such or such Blessings which we desire The father of this Lunatick-child seemeth in the former verse to lay the fault upon Christ himself imputing the matter to some weakness in him if his child should not be healed but our Saviour here plainly tells him that the fault was in himself even the weakness of his own Faith which therefore he useth means to stirr up and strengthen This shews where the fault is when we do at any time want any Blessing which we desire for our selves or those which belong to us as our Children Friends c. It iâ— not in God but in our selves Mark 6. 5 6. Our Saviour could do but few great workâ— at Nazareth
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ— Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So â—e requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
is good for him and stands with the Will of God yea it is a powerfull means for the obtaining not onely of ordinary favours but also of extraordinary and miraculous Benefits and Priviledges at the hands of God and that both Spirituall and Temporall Touching Spirituall it is a means to obtain pardon of sin and God's favour justification and eternall Life at the hands of God For all these are in Scripture promised to such as believe as we have heard before Touching temporall Favours and Priviledges of this Life there is none so great or hard to be obtained but Faith is able to procure for the Believers good Hebr. 11. The Apostle reckoneth up sundry great and excellent Benefits which Believers obtained at the hands of God by means of Faith as that by it the Israelites obtained safe passage through the Red-Sea as on dry Land ver 19. So ver 33. By Faith they subdued Kingdoms obtained the Promises of God stopped mouths of Lyon quenched violence of Fire c. And ver 35. Women received their Dead raised to Life again c. By Faith the Apostles of Christ obtained the extraordinary Power and Gift of Miracles in those times as of healing the Sick raising the Dead casting out Devils c. And by the same Faith they should have been inabled to work other Miracles besides those they did work if it had made for God's Glory Matth. 17. 20. Verily I say unto you If ye have Faith as a grain of Mustard-seed ye shall say unto this Mountain remove hence c. and it shall remove and nothing shall be impossible unto you So Luke 17. 6. Reas 1 Reas 1. By Faith a Believer doth honour God believing his Word Power c. Therefore God doth honour him 1 Sam. 2. 30. Reas 2 Reas 2. It helpeth and inableth us to pray unto God earnestly and effectually in all our Necessities and so to obtain all things of God which tend to his Glory and our Good Jam. 5. 16. The effectuall fervent prayer of a righteous man prevaileth much that is the prayer of Faith as he calls it before ver 15. Oratio fidei omnipotens Luther Vse 1 Vse 1. See the excellency of this Grace of true Faith worthily called precious Faith 2 Pet. 1. 1. in that it is so powerfull and effectuall to prevail with God for the obtaining not onely of some but of all Blessings and Benefits needfull and profitable for us By Faith Jacob wrestled and prevailed with God and obtained a blessing Gen. 32. 28 29. And by this as by a powerfull instrument or means we prevail with God for the obtaining of all blessings Spirituall and Temporall especially Spirituall This makes all things possible to be obtained for us at the hands of God yea by it we do actually come to receive from God whatsoever is good for us The hand of our Souls by which we lay hold upon all the blessings of God and reach them to our selves though they be never so hard to be obtained though they be never so far removed from us c. A strange and wonderfull Instrument or Engine it is by which we are inabled to reach up to Heaven and to pull down from thence all things which we stand in need of all blessings and good things all deliverances from evil c. Use 2 Use 2. For the comfort of all true Believers who are indued with any measure of this excellent and powerfull Gift of Faith which is able to work so great matters and to prevail so much with God Great is the Priviledge and Happiness of such as are partakers of this Grace for having Faith they either have or may have all things in Heaven and Earth that are good and necessary for them All Spirituall blessings as pardon of Sins God's favour c. All Temporall blessings of this Life as Health Wealth and outward Prosperity so far as is good and fit for them and so far as stands with the Will of God 1 Cor. 3. 22. All things are yours and ye are Christ's c. Hieronym Fideli homini totus mundus divitiarum est Object Object But do we not see that the Faithfull do want many good things in this Life especially Temporall things c. Answ Answ 1. They want nothing that is good and profitable for them to further their Happinesse and Salvation Psal 34. 10. They that seek the Lord shall not want any good thing 2. If they do want any Blessing it is their own fault because they do not stirr up and exercise their Faith in depending upon God and praying to him so often and earnestly as they should Vse 3 Use 3. See what cause for us to labour for this excellent Grace of Faith as we were before exhorted c. Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 13. 1627. IN this verse and the three next going before as ye have heard is laid down to us a Conference holden between our Saviour Christ and the Father of the Lunatick Child which Conference consisteth of four parts 1. A Question moved by our Saviour to the Father of the Child How long his Son had been in that case 2. The Answer of the Father in which he doth not onely certify our Saviour how long his Son had been so even from his Childhood or Infancy but withall takes occasion further to lay open the misery of his Child and to renew his earnest sute and supplication unto Christ for his Son 3. Our Saviour's Reply which he made to that Answer and particularly to the Petition or Sute made to Him by the Father of the Child In which Reply he doth seem to yield and grant his Request conditionally that he could believe that is by Faith rest perswaded of his divine Power and Mercy and depend on it for the working of this Miracle on his Child 4. The Answer of the Father of the Child unto that Reply of Christ Touching the three first parts of this Conference I have spoken already Now followeth the fourth and last which is set down in this 24th Verse now read viz. The Answer made by the Father of the Child unto Christ's Reply in the former Verse requiring Faith of him to believe his Power and Mercy if he would have this Miracle wrought for his Child To this he now answereth in these words which do contain in them nothing else but an earnest Prayer or Supplication made by the Father of the Child unto our Saviour Christ in which as he doth make open Profession of his Faith so withall he prayeth for further encrease of it In the words consider three things 1. The time when he made this Prayer to Christ Straightway that is immediately upon those words of our Saviour used to him in the former Verse in which he assured him that If he could believe all things were possible c. 2. The manner of his praying or making Supplication to Christ which consisteth
and weakness of thy Faith that this may cause thee to hunger and thirst after more Faith and to desire the Sacrament as a means to confirm thy Faith Mark 11. 23. For verily I say unto you that whosoever shall say unto this Mountain Be thou removed and be Mar. 28. 1630. thou cast into the Sea and shall not doubt in his heart but shall believe that those things which he saith shall come to pass he shall have whatsoever he saith IN the former Verse our Saviour exhorted his Disciples to the practice of Faith in putting their trust and confidence in God for the obtaining of the gift and power of Miracles and whatsoever else they desired and was necessary and expedient for them Now in this 23th Verse is laid down the ground or reason by which our Saviour inforceth that exhortation The reason is drawn from the consideration of the power and efficacy of Faith or excellent effect which it hath in true believers in that it inableth them to do great and wonderful matters even works above and beyond the power of nature This is laid down by way of a promise which our Saviour here maketh to his Disciples or Apostles principally and in some sort to all believers That if they can by true Faith believe and rest upon God as he before exhorted them they shall by this means be enabled to do great and wonderfull things even as great and greater then that Miracle of his in cursing the Fig-tree which they so much admired Consider 1. The manner of our Saviour's propounding this promise with a vehement asseveration which he often used in like cases of weight Verily I say unto you 2. The promise it self in the words following Whosoever shall say unto this Mountain c. First to clear the sense of the words Whosoever This is to be understood principally of the Disciples or Apostles of Christ to whom our Saviour spake these words q. d. Whosoever amongst you my Disciples c. So Matth. 21. 21. If ye have Faith and doubt not c. yet so as withall the words are to be extended to all other true believers as we shall see in the words following Shall say to this Mountain It is probable that our Saviour in uttering these words did directly point at the Mount of Olives which was now so near at hand being in the way from Bethany to Jerusalem where now they were going Be thou removed and be thou cast c. This is not to be taken literally or in proper sense as if our Saviour would have his Disciples or other Believers to go about to remove Mountains indeed by speaking to them and bidding them to remove c. for then the Apostles would have done this one time or other which we never read that they did but it is a figurative speech whereby is signified the enterprising or taking in hand to do any great or difficult work above and beyond the course of nature which may seem as hard to do as the removing of a Mountain with ones word spoken Note further that our Saviour here doth not speak of such as should rashly of their own heads and without a due calling from God go about such a difficult or Miraculous work but of such as should by a lawful calling and warrant from God undertake such a great and difficult work And shall not doubt in his heart This is not simply to be understood of all kinds or degrees of doubting or unbelief for there is a kind of doubting which may stand with true Faith but of such doubting as is yielded unto and not resisted but suffered to prevail against Faith Not such doubting as implyeth weakness of Faith but such as implyeth a total want of Faith Our Saviour doth not oppose it against strength of Faith but against Faith it self simply Shall not doubt but shall believe c. q. d. If he shall truly and indeed believe that is rest and be perswaded by Faith that the work or action which he undertaketh shall be effected Quest Quest Of what Faith doth our Saviour here speak whether of that which Divines call the Faith of Miracles which was proper and peculiar to the Apostles and some other Believers in those times which was nothing but a belief of Gods power and for the effecting of Miraculous works above the power of nature or whether he spake of that Faith which is common to all believers whereby they should believe in God and rest on him for the enabling of them to do great and difficult works above the power of nature Answ Answ He seems to speak most properly and principally of the Faith of Miracles which was in the Apostles and some other of those times This may appear 1. By the occasion of these words of our Saviour which was the Disciples admiring of the Miracle wrought by him the day before in cursing the Fig-tree and causing it so suddenly to wither whereupon he shews them that if they can by Faith depend upon God they shall be inabled to do as great and greater Miracles 2. By the manner of speaking used by our Saviour Matth. 21. 21. where he tells them That if they have Faith and doubt not they shall not onely do that which he had done to the Fig-tree but also if they should say to the Mountain Be thou removed c. 3. By comparing this place with Matth. 17. 20. where our Saviour useth the like speech in like case viz. in speaking of the power of casting out Devils which was a miraculous work yet withal it seems that these words of our Saviour are not to be restrained onely to the Faith of Miracles which was in the Apostles and some other Believers in those times but to be extended in general to that Faith which is common to all Believers Reasons Reasons 1. Because the words going before do run so generally Whosoever shall say to this Mountain c. 2. Because it is the scope of our Saviour here to stir up his Disciples to labour for a further degree and measure of that Faith which they were already indued with now they were not onely indued with that special Faith of Miracles but also with that Faith which was common to them with all other Believer 3. This sense agrees well with the verse following where our Saviour speaketh plainly of that Faith which is common to all Believers which doth shew it self in the exercise of Prayer He shall have whatsoevor he saith That is by means of this faith he shall be enabled to effect that which he undertaketh though never so hard and difficult being above and beyond the power of nature Not that he shall have this power of himself but from God upon whom he shall rest and rely by faith The words being thus explained consider in them two things 1. What our Saviour promiseth here to his Apostles and other true Believers viz. That they shall be enabled or have power to do things most hard
perform them in some measure at least or else he cannot be a good Christian Vse 1 Vse 1. See that it is no easie matter to be a good Christian but hard and difficult seeing every believer in Christ is called of God to undertake and perform so many great and difficult works and Christian duties No easie matter to remove a Mountain and to throw it into the Sea But a Christian must do this in some sort yea he must make accompt to remove many Mountains before he dye and come to Heaven that is to practise and perform sundry most hard and difficult duties as hard and impossible to flesh and blood as the removing of a Mountain See the folly and ignorance of such as think it an easie matter to be a good Christian c. To believe in God and in Christ truly c. They say they have alwayes believed c. On the contrary such as truly believe are called to do such works as are most hard and impossible to nature which cannot be done without special grace and power from God See then that there is more then nature required in a Christian viz. grace and a supernatural power of God c. Use 2 Use 2. To teach us if we will be good Christians indeed not to promise our selves a life of ease but to think seriously and often what we are called unto viz. to undertake and perform great and difficult works yea many such works above the power of nature and impossible to flesh and blood c. And therefore daily to pray and labour for supernatural strength and power from God to perform these great works and duties of a Christian and withall to set about these works and daily to labour and exercise our selves in practise of them For they are such works as are not to be done once in our life-time but often and daily such as we must continue to do so long as we live in this world Sit not still as if thou hadst nothing to do thou hast Mountains to remove c. if thou be a Christian Of the second As God doth call Christians and Believers to perform great and difficult works so all such shall be enabled and have power from God for performance of those works though never so hard This our Saviour here promiseth That if a Christian being called of God do undertake a work or duty as hard to perform as the removing of a Mountain he shall be able to effect it How shall he be able Not of himself but by the power of God who calls him to the work As when God called Sampson to do great and wonderful works by bodily strength he did withall enable and furnish him with strength to do them So when God calls Christians to undertake and do great and difficult works of Christian practice he doth withall enable them with strength and power to perform those works When God called Abraham to leave his Country and Kindred and to go he knew not whither God enabled him to obey in this difficult Command So when he commanded him to sacrifice his only Son Isaac c. When our Saviour Christ called his Disciples to forsake all and to follow him he gave them power and ability to obey this his calling So when he taught them to deny themselves and to take up their Crosse c. When he called the Martyrs to bear witnesse of his truth with the hazard and loss of all they had in this World yea of life it self he gave them power to do this great and difficult work c. Use Vse To comfort Believers and good Christians against the difficulty of those Christian Duties which they are called to perform though they be never so hard and impossible to nature and such as we can never of our selves perform by our own strength no more then we can remove a Mountain and cast it into the Sea c. yet God who calleth us to do these hard and difficult things will enable us with power from Heaven to do them He will work all our works for us or in us as it is Esay 26. 12. Mark 11. 23. And shall not doubt in his heart but shall believe c. April 4. 1630. NOw it followeth to speak of the Condition of this Promise made by our Saviour to his Disciples and to other believing Christians which is also required as the means whereby they must come to be partakers of that which is promised viz. to be enabled of God to do such great and difficult works as he calls them to perform Now the Condition or Means is true Faith or Confidence of Heart whereby a Believer must rest firmly perswaded that the work he undertaketh shall be effected expressed in these words And shall not doubt in his heart but shall believe c. Observ 1 Observ 1. True Faith or Confidence in God is the only means by which Christians come to be enabled of God for performance of such works as he requires of them though most hard and difficult such works as are impossible to Nature Faith is the only means whereby we receive power from God for performance of such great and difficult works Therefore our Saviour here promising to his Disciples and to other good Christianâ— a power and ability to perform hard and difficult works above the power of Nature requires this condition That they do not doubt in heart but believe in God and rest upon him for the effecting of that which they undertake to do So that as it is God alone that can and doth enable us to do such Christian Works and Duties as are most hard and difficult so it is Faith by which we come to receive and be partakers of this power and ability from God to do such works Reas 1 Reason 1. By Faith alone they apprehend the power of God and apply it to themselves and so by this power of God working in them they come to be strengthened and enabled to do the greatest and most difficult Works which God commandeth and requireth of them Reas 2 Reas 2. Faith is the only Grace by which Christians are united to Christ Ephes 3. 17. For it is the same Faith by which we believe in Christ and by which we trust in God c. Joh. 14. 1. and so they receive power and strength from Him to do all hard and difficult works required of them And this power of Christ is the power of God for it is one and the same Divine power which is in God and in Christ c. Phil. 4. 13. I can do all things through Christ c. Hence it is that in Scripture the performance of the most hard and difficult Works and Duties required of a Christian is ascribed to Faith and they are said to be done by faith because it is the only instrumental cause and means by which we receive power and ability from God and from Christ to perform such Duties See Heb. 11. how many great
and difficult Works Believers are said to have done by Faith For example By Faith they performed obedience to God in most difficult and hard commandments as Abraham in Sacrificing his son Isaac c. By Faith they forsook things most dear to them in this World as their own Countrey and kindred as Abraham likewise did upon Gods commandment By Faith Moses forsook all the honours wealth and pleasures of Egypt at the calling of God and chose rather to suffer affliction with the people of God c. By Faith other believers are said to have done many great and wonderfull things To have subdued Kingdoms to have wrought righteousness to have stopped the mouths of Lions as Daniel did to have quenched the violence of fire c. as the three Children did Dan. 3. out of weakness they were made strong waxed valiant in fight turned to flight their enemies c. Others by Faith endured cruel tortures and other grievous tryals and afflictions as mocking scourging bonds and imprisonment suffered themselves to be stoned sawen asunder slain with the Sword c. How did this Faith inable them to do all these great and wonderful things Because by it they believed and apprehended the power of God and of Christ strengthening and enabling them So in other places of Scripture other great and difficult works are ascribed to Faith and by it Believers are said to perform them because by it they receive power and strength from God and from Christ to perform such great works By Faith they are said to resist the Devil and his temptations 1 Pet. 5. 9. Whom resist stedfast in the Faith Ephes 6. 16. The shield by which we quench his fiery Darts By Faith believers are said to overcome the World 1 Joh. 5. 4. This is the victory that overcommeth the World even our Faith By the World understand all things in the World which oppose themselves against us in our Christian course By Faith they are said to stand 2 Cor. 1. ult that is to hold out constantly in the profession of Christ and the Gospel Thus the greatest and hardest works and duties which a Christian is to perform in this life are ascribed to Faith not that our Faith of it self doth inable us to do these things but because it is the onely means by which we come to receive power and ability from God and from Christ to do these hard and difficult works Use 1 Use 1. See both the excellency and the necessity of this grace of Faith 1. The excellency and how truly it is called pretious by the Apostle 2 Pet. 1. 1. in that it is the onely means by which we come to be enabled to do the greatest and most hard and difficult works and Christian duties commanded of God and required of us even such works as are above the power of nature to perform even as hard and impossible to nature as the removing of a Mountain How great a benefit and priviledg is this which we have by Faith That by it we are enabled to do the greatest and most difficult works commanded of God and required of us c. the only means by which we receive power and ability from God to perform such works By it we receive power and ability from God to deny our selves and to take up our Cross and follow Christ to mortify our lusts to resist the Devil to overcome the World to obey God in the hardest duties required of us c. In a word to do all things which God calleth us to do though never so hard and difficult c. See the excellency of this grace of Faith and the power and efficacy of it enabling us to do all Christian works and duties though never so hard and difficult 2. See also the necessity of Faith without which we have no power at all to perform those difficult works which are required no power to deny our selves or mortify our lusts no power to resist temptations to bear afflictions patiently to obey God in hard duties against nature c. But all the power we have for the doing of these things is from Faith and by means of it So that Faith is our strength and the Faith of a Christian is that wherein his strength consisteth even all the strength he hath to do good or to perform any Christian duty commanded of God By this we stand and are able to hold out in our Christian course and in the practice of all Christian duties though never so hard This is our Victory against the World as we heard before yea this is our life Hab. 2. The Just shall live by his Faith not a natural but Spiritual life of grace far above the power of nature See the power and vertue of Faith together with the excellency and necessity of it how ill we can be without it if we will be Christians yea that we cannot at all be without it forasmuch as all the power and ability we have to do good and to perform such Christian duties as are required of us is from Faith by which alone we receive this ability from God to do those things which of our selves we cannot Use 2 Use 2. To stir us up every one to labour for this excellent and most necessary grace of true Faith being the onely means by which we receive power and strength from God to do all Christian cuties though most hard and difficult c. See what need for us to labour for this Faith using all means to attain to it especially the principal means which is attendance on the publick Ministry of the Word for Faith commeth by hearing c. Rom. 10. 17. especially such as want Faith c. And not onely to get this Faith but labour to feel the power and vertue of it in thy heart at all times strengthening thee to do those duties which God calls thee to do though hard and difficult When thou art to do such duties as are hard and impossible to nature as to deny thy self to mortify thy lusts to bear afflictions c. and findest no power in thy self c. then by Faith believe the power of God and rest on it c. Build on this go out of thy self Faith must carry thee out of thy self c. Labour also every one for further growth and increase of Faith by all means Pray with the Disciples Luke 17. 6. Lord increase our Faith Labour to feel the weaknesse and imperfection of thy Faith c. Use 3 Use 3. To comfort true believers assuring them that if they have Faith to believe in God and in Christ Jesus and to rest upon the power of God and of Christ they shall by this means be enabled to do those duties which God calls them to do though never so hard or impossible to nature Think of this when thou feelest difficulty and hardness in good duties in denying thy self in the practice of Repentance in bearing afflictions c. What though these things be
hard to flesh and bloud yea impossible to nature as impossible as to remove a Mountain yet this is thy comfort if thou canst but believe in God and in his power and if thou canst by the same Faith believe and rest upon Christ Jesus the Son of God thou shalt have strength to do all that is required of thee As our Saviour said before chap. 9. ver 23. to the father of the Lunatick Child If thou canst believe all things are possible c. So here though thou be weak in thy self and unable to do the least good work yet there is power enough in God and in Christ and his power is made perfect in weakness Though never so weak in thy self yet strong in the Lord and in the power of his might c. yea further though thy Faith be as yet but weak yet if it be a true Faith it shall strengthen thee and by it thou shalt receive power from God to overcome all difficulties and to do great and wonderfull things so far forth as God shall call thee to performance of them Observ 2 Observ 2. In that our Saviour here opposeth doubting and believing one against the other as contraries see that although doubting may stand with Faith in some degree yet it is not of the nature of Faith but directly opposite unto it even as contrary as fire to water as darkness to light Therefore they are in other places also opposed one against the other as Rom. 4. 20. Abraham staggered not at the promise of God through unbelief but was strong in Faith c. and Jam. 1. 6. Let him ask in Faith and waver not c. To be observed against the Papists who commend doubting and count it humility c. so to believe as to rest in doubt also touching the pardon of our sins and Gods favour c. As on the contrary they count it presumption to believe so as not to doubt of these rules we have a special revelation from God to assure us hereof But if this were so then doubting should be commendable and of the nature of Faith whereas contrariwise it is a sin and most opposite and contrary to true Faith We grant that doubting is alwayes mingled with Faith but it is not of the nature of it but contrary Observ 3 Observ 3. Here also we may see that although true Faith may stand with some kind of doubting yet there is a kind of doubting which cannot stand with true Faith in one and the same heart viz. such doubting or distrust as is yielded unto and not resisted but suffered to prevail in the heart This doubting cannot stand with Faith but true Faith where it is doth exclude all such doubting and unbelief Here that of the School-men is true Fides non exeludit omnem dubitationem sed vincentem Reason Reas True Faith being contrary to doubting cannot but resist it by Prayer and other means yea it doth not onely cause us to resist doubting and unbelief but so to resist as to prevail and overcome it though not at all times for sometimes doubting may have the upper hand in a true Believer yet usually and for the most part at least it will get victory in the end Vse Use See then that where there is no resistance and striving against unbelief but a yielding to it c. there is no true Faith which shews how fearful and dangerous it is for any to harbour doubtings or distrust and to give way to it without resistance On the contrary labour by all means to resist it c. Mark 9. 24. Observ 4 Observ 4. Lastly In that it is said shall not doubt in his heart but believe c. See what is the proper seat or subject both of unbelief and of Faith viz. the heart of man by which we are principally to understand the will and affections Some indeed do place Faith in the mind and understanding which is true in some respect namely so far forth as Faith doth comprehend in it a knowledg and assent of the mind to the truth of those things which we believe Thus it is in the understanding But if we consider Faith as it is an affiance or confidence in God and in Christ and in the Word and promise of God wherein the nature of Faith chiefly stands thus it is in the heart that is in the will and affections most properly Rom. 10. 10. With the heart man believeth unto righteousness c. See Act. 8. 37. and Ephes 3. 17. Mark 11. 24. Therefore I say unto you what things soever ye desire when ye pray believe that ye receive April 11. 1630. them and ye shall have them IN the two former Verses our Saviour exhorted his Disciples to the practice of Faith in trusting or relying upon God for the obtaining of the gift of Miracles and whatsoever else they desired and was needfull for them and withal he shewed them the power and vertue of true Faith that if they could believe they should be able to do great and wonderful things even as hard as the removing of a Mountain Now having thus shewed the power and efficacy of Faith he doth from hence take occasion in this 24th verse further to urge his former exhortation to the practice of Faith and withal takes occasion to speak of Prayer one principal work of Faith and a further means subordinate to Faith for the obtaining of the gift of Miracles and whatsoever else was needfull for them So that as before he exhorted them to the practice of Faith in general so now more particularly he stirs them up to the practice and exercise of Faith in the duty of Prayer shewing also the power and vertue of this Faith in Prayer in that it maketh prayer effectual for the obtaining of those things which Believers do pray for First open the words Therefore q. d. seeing true Faith is of such power and vertue as to do so great and wonderful things even above nature c. I say unto you Here he repeateth again one part of that serious and earnest asseveration used by him before in the former verse avouching the truth of that which he speaketh in his own name and by his own Authority What things soever ye desire when ye pray Whatsoever things ye ask of God in Prayer with desire to obtain them Believe that ye receive them Labour by Faith to be firmly and undoubtedly perswaded and assured that ye shall obtain your requests at the hands of God That ye receive them That ye shall most certainly receive them as if ye had them already The present Tense put for the future to shew certainty And ye shall have them Ye shall certainly obtain your sutes and requests and be partakers of those things which ye so ask of God in Prayer In the words consider four things 1. The ground of the exhortation implyed in the first word Therefore 2. The manner of propounding and urging the exhortation with an earnest and