course they should take in all Afflictions and Distresses wherewith the Lord tryeth them either in their own persons or in those that belong unto them and are dear unto them The best remedy and means to be used is to go unto God and to seek to him by the prayer of Faith desiring help comfort and deliverance out of such troubles See before Chap. 1. Ver. 40. Observ 2 Observ 2. Parents may learn of this Woman to take speciall care of their Children being in misery and distresse shewing pitty on them and using the best means to help them out of their miseries Thus did this Syrophoenician Woman in coming and suing to Christ by prayer of Faith to cast the Devil out her Daughter So Jairus for his Daughter lying at point of Death Chap. 5. 23. So that Noble man for his son Joh. 4. 47. So the Shunamite 2 King 4. 1 Tim. 5. 8. If any provide not for his own and especially for those of his own House he hath denyed the Faith and is worse then an Infidel Especially he that provides not for them in time of affliction when they have most need of care and provision This is true of Bodily and Spirituall miseries 1. In bodily Miseries and Afflictions as Sicknesses Pain danger of Death c. Parents are to pitty and take care of their Children using the best means they can for their help and comfort as good Dyet Physick c. joyning prayer also with the use of these 2. In spirituall miseries of their Souls when Children are spiritually sick of sin and diseased with the deadly Maladies of sin and when they are under the power of Satan ruling in their Hearts and holding possession in them by his temptations c. In these Cases Parents ought especially to pitty and take care of their own Children to help and relieve them by all means which they can use as by admonition reproof correction prayer for them c. Reasons 1. The light of nature teacheth Parents to have this care and compassion of their own Children in all their miseries The very Heathen knew it and practised yea brute Beasts by naturall instinct do practise it 2. The Miseries and Afflictions of the Child are in some sort the Parents own Afflictions and so should be accompted by them Therefore Matth. 15. 22. this Woman prayed Christ to have mercy on her self Have mercy on me c. 3. God sometimes smiteth the Child for the Parents sin 1 King 17. 18. The widdow of Sarepta acknowledgeth the Sickness and Death of her son to be as a Chastisement sent upon her for her own sin Use Vse For reproof of such unnaturall Parents who take no such care and pitty of their Children in their miseries when God's hand is upon them but let them alone using no such means as is fit to help and relieve them Some are so carelesse as not to seek to the Physitian for their sick Child but let it alone to sink or swim c. Others seek onely to the Physitian and use other outward helps and means but seek not to God by prayer for his blessing on the means Others are pittifull to their Children in their bodily miseries as Sickness Pain Lameness c. but shew no compassion nor take any care to help them out of Spirituall miseries Though deadly sick of sin yet use no means of admonition correction prayer c. Though spiritually possessed of Satan c. Mark 7. 27 c. But Jesus said unto Her c. July 7. 1622. OF the place where this Miracle was wrought you have heard as also of the Occasion or Cause moving Christ to work it which was the earnest sute of the Woman whose Daughter was possessed of a Devil Now followeth the order and manner of our Saviour's proceeding in granting her sute and working the Miracle in that he did not at first yield to her sute but put her off and seemed utterly to deny and refuse to hear her yet at length being further importuned by her he yielded to her request in dispossessing her Daughter of the Devil In the words consider four things 1. Christ's answer to her sute Ver. 27. Let the Children first be filled c. 2. Her reply unto him taking occasion from his words to prosecute her sute Ver. 28. She answered and said Yes Lord yet the Doggs under the Table c. 3. Our Saviour's second answer comforting her and assuring her that the Devil was indeed cast out of her Daughter Ver. 29. 4. The Issue and Event which followed Ver. 30. When she was come to her House she found the Devil gone out c. Touching the first our Saviour doth not presently grant her sute but seemeth utterly to reject it alledging a twofold reason of his denyall 1. From the Circumstance of the Time in that the Jews were first to be made partakers of the benefits of Christ the Messiah before the Gentiles therefore seeing the time appointed for the generall Calling of the Gentiles and for the making of them partakers of Christ and his benefits was not yet come Hence our Saviour reasoneth against this Woman That she being a Gentile was not yet to reap this benefit by him This is implyed in these words Let the Children first be filled 2. From the inconvenience and unfitness of the matter which she requested In that it was not meet or fit for him to take the Childrens Bread and to cast it to Doggs that is to bestow the Benefits of the Messiah upon her being a Gentile which belonged peculiarly to the Jews Now further to clear the sense of the words Quest Quest Why did not our Saviour at first hear this Woman and grant her sute but put her off and thus reason and argue against her seeing she was so forward to come unto him for her help and testified her Faith in crying earnestly to Him and seeing he used at other times to be so ready to hear and help such as came and prayed and sought to him It may therefore seem strange that he should now be so backward to hear and grant her Petition and this might in all likelyhood greatly discourage her being but a young Christian newly converted c. Answ Answ 1. Our Saviour knew well as he was God the strength and soundness of her Faith that she would not by this means be discouraged but rather stirred up to be the more importunate with him 2. He thus rejected her at first that by this means he might throughly exercise and try her Faith that so the strength and soundness of it might by this great tryall be the more clearly manifested both to her self for her comfort and to others for their example to encourage them to shew forth the like constancy of Faith Let the Children That is the People of the Jews so called because they were at that time the onely People whom God had chosen and outwardly called and adopted unto Himself to be His Church and People
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
heaven and to be partakers of it we must labour and strive to receive it as little children that is to become like unto little children in such Christian Graces and vertues as they are a pattern and example of unto us that so we may be fit to receive that Kingdome and be capable of it which otherwise we cannot be Set this pattern before us often which our Saviour here and elsewhere calls us to imitate Look at the disposition and carriage of little children how innocent and harmless they are how humble and lowly in mind how far from bearing malice and envy how ready to forgive and forget wrongs done to them how tractable to admonition and correction how contented with their present estate how far from distracting cares of the World c. Think how many excellent Graces and Christian vertues we may learn of them and labour to become like unto them more and more in these and the like vertues Pray unto God to convert and turnus so as we may become like children in practice of such Christian Graces whereof we have such a lively Image in little children make this use of the society of children when we are with them The more thou resemblest a little child in Innocency in humility contentedness c. the more fit thou art for the Kingdome of Heaven Labour therefore and pray that thou mayest indeed be like unto a little child in these properties Consider the absolute necessity hereof as our Saviour affirmeth here and Matth. 18. 3. Mark 10. 16. And he took them up in his arms c. June 8. 1628. Doctr. 3 Doctr. 3. SEE how great a change and alteration there must be in every Christian that desires and hopes to be saved he must become like a little child in disposition and qualities even when he is past a child in age and years which cannot be without a great change and alteration Therefore Matth. 18. 3. Except ye be Converted and become as little Children c. There must be a Conversion turning and changing of a Christian before he can be like a little child and be fit for the Kingdome of Heaven yea there must be a great change By nature we are not like unto little children in any Christian Grace or vertue We do by nature resemble them in their vices and ill properties as in Original sin in naturall ignorance inconstancy c. but not in the good properties and vertues whereof they should be patterns to us In these we do not resemble them by nature and therefore we must be renewed and changed by Grace and by the special work of Gods Spirit before we can become like them and so be fit for Gods Kingdome and this change is so great that it is in Scripture called a new birth and a new Creation Joh. 3. 5. Except a man be born again c. 2 Cor. 5. 17. If any man be in Christ he is a new Creature This change must be in the whole man outward and inward in the mind will affections c. And in the whole life and behaviour c. See Esay 11. Use 1 Vse 1. For the conviction and terrour of such as feel no such change in themselves from that which they have been formerly but they remain the same they were living in their old â—ins c. yea some are not ashamed to say and boast that they are no changelings but the same still But know this that there must not onely be a change in thee in this life but a great change and alteration in thy whole man and in thy life c. if ever thou be partaker of Gods Kingdome Use 2 Use 2. To examine our selves whether there be such a change wrought in us or no whether we be changed from those corrupt qualities and dispositions that are in us by nature to holy and heavenly to such qualities wherein we are to resemble little children c. as innocency humility c. If so then it shews us to belong to Gods Kingdome On the contrary if no such change c. Now followeth ver 16. our Saviour's carriage toward the little children which were brought unto him consisting in a threefold action performed toward them 1. He took them up in his arms 2. Put his hands upon them 3. Blessed them He took them up in his arms Thereby testifying his love and good will towards them and how well he did esteem of them Put his hands upon them This gesture he used 1. According to the ancient custome of blessing children with imposition of hands as we heard before our of Gen. 48. 14. 2. At the request of the Parents of the children who desired this of him as we heard before ver 13. 3. The more to confirm the Faith of the Parents by assuring them of his good will to the children and of his readiness to do them good by his blesâ—ing and prayers for them And blessed them This blessing of Christ doth imply two things 1. That he prayed for them or commended them to God in prayer as the Parents desired him Matth. 19. 13. And this he did as he was Man and as he was Mediator What he prayed for them in particular is not expressed but most likely it is that he prayed especially for Spiritual blessings as for remission of sins and for the Grace of Regeneration to be bestowed on these Infants c. 2. That he did really and actually confer upon them those Spiritual blessing which he prayed for And this he did as he was God Now this example and practice of our Saviour in laying his hands upon these children which were brought to him and blessing them the Papists at least some of them do alledg in defence of one of their counterfeit Sacraments viz. the Sacrament of Confirmation or Bishoping of Children as it is called For from hence they would prove it necessary for children having been baptized to be brought afterward unto a Popish Bishop that he may anoint them with oyl and sign them with the Crosse upon their foreheads and so putting his hands upon them pronounce certain words of blessing or prayer over them that by this means they may be confirmed and strengthened in grace But for answer to them 1. We deny not but that the prayers of godly Bishops or Pastors and Ministers of the Church are good and profitable for young children even as they are also for elder persons but as for the prayers of Popish Bishops so made no good to be expected by it 2. We affirm That this example and practice of our Saviour in this place is no ground or warrant at all for the Popish manner of Bishoping of children For 1. These children which were brought to Christ and upon which he laid his hands and blessed them were very young yea Infants and not as yet baptized as is most probable so young that they could not come to Christ of themselves but were brought to him whereas the Papists
require children to be Confirmed a good time after Baptism when they come to years of some discretion 2. There is no likeness or comparison at all but a wide difference between our Saviour Christ's blessing of these children and the Popish Bishops blessing of children For our Saviour being God as well as Man did not only pray for the children as we have heard but also really bless them or command them to be blessed so that in this respect his blessing of them was not ordinary but extraordinary and not to be imiâ—ated Besides that our Saviour used no such superstitious Ceremonies of anointing or signing with the cross nor any such set form of words as the Popish Bishops do Lastly we affirm That our Saviour Christ neither in this place nor in any other of the New Testament did ever institute any such Sacrament of Confirmation for children neither did any of the Apostles either before or after Christ's Ascension use imposition of hands upon children as a Sacrament or in any such manner as it is used by the Papists and we urge them to prove the contrary if they can Observ 1 Observ 1. The singular and special love of Christ which he shewed to little children when he lived here upon earth especially to the Children of religious Parents such as these were as here we see he shewed it by taking them into his arms putting his hands on them c. by tokens of love and by his care and readiness to do them good So at other times he shewed like love and good will to little children as we heard before Chap. 9. 36. Use Use To teach us herein to imitate Christ in shewing love and good respect to little children born in the Church especially to children of religious Parents being ready on all good occasions to manifest our love toward them by fruits and tokens of it as by kind and respectful usage of them and by readinesse to do them good and to procure and further their good by all means especially the spiritual good and salvation of their souls by our prayers instruction religious education c. Especially this concerneth such as are Parents and have children of their own they of all other should shew love to their own and others children not a carnal love to their bodies only but spiritual and Christian love to their souls c. not contemning or disdaining little children either their own or others as some do but shewing special love and respect to them c. The rather because such little children have more need of the fruits of our love than elder persons in that they are so weak and unable to help and do good to themselves Observ 2 Observ 2. See the great humility and lowliness of our Saviour Christ in that he disdained not to take these little Infants into his own arms c. Of this see before Chap. 9. 36. Observ 3 Observ 3. Here again we are confirmed in that truth which we heard before viz. That Infants and young children born in the Church do belong to Gods heavenly Kingdom having right and title to it so far as we can judge and that by vertue of Gods Covenant made with the faithful and their seed This our Saviour plainly shewed here by his carriage toward these children not only testifying his special love and good will to them by taking them into his arms which he would never have done if he had not truly and indeed loved them but also putting his hands upon them and blessing them both by prayer and by actual confering on them the grace which he prayed for in their behalf By all this he did really restifie the truth of that which before he avouched in words touching such little children that unto them belongeth the Kingdom of God Observ 4 Observ 4. Lastly That Prayer is a duty fit to be performed for and in the behalf of young children This our Saviour â—eacheth us by his care and readiness to bless or pray for these children brought unto him to that end And this Duty is the more needful to be performed for children because they are unfit to pray for themselves Which therefore should move us to be ready and forward to perform this duty for them as occasion is offered Especially Parents to do this themselves for their children daily and to desire the prayers of others also for them especially the prayers of the Pastors and Ministers of the Church when their children are visited with sickness c. A duty wholly neglected by some Parents Mark 10. 17. And when he was gone forth into the way there came one running c. June 15. 1628. HEre beginneth the third part of this Chapter which containeth the History of the rich man who came to Christ to know what he must do for the obtaining of eternal life Where two things are set down by the Evangelist 1. A Conference between our Saviour and that rich man about the matter of eternal life to Vers 22. 2. The Effect or Consequent of that Conference from Verse 22. to the 28. Of the first Two things are set down to us 1. The time and place when and where this Conference was between them When our Saviour was gone forth into the Way 2. The Conference it self Which consisteth of four parts 1. The rich man's question propounded to our Saviour Verse 17. 2. Our Saviour's answer thereunto Verse 18 19. 3. The rich man's reply Verse 20. 4. Our Saviour's answer unto that reply Verse 21. To begin with the 17. Verse First to shew the meaning When he was gone forth into the Way Viz. From the private house in which he was before where his Disciples had conference with him about the matter of divorcement as we heard Verse 10. and where it is also probable that the young children were brought to him to be blessed or prayed for See Matth. 9. 15. And Beza on this place There came one Who and what kind of person this was may appear by comparing the Evangelists together who describe him by three Properties 1. That he was a young man Matth. 19. 20. 2. That he was a very rich man having great possessions So St. Mark Verse 22. As also Matthew and Luke 3. That he was a Ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of great authority amongst the Jews Luke 18. 18. Running This shewed his great desire and forwardness to come unto Christ and to demand that question of him about the obtaining of eternal life It was much that he being a man of so great wealth and dignity should so far forget and neglect his own dignity and place for the time as not only to go unto Christ but to run after him and that in the high-way And kneeled to him In token of civil honour and reverence to the Person of Christ whom he took to be some great and extraordinary Prophet or Man of God for it is not like that he did as yet know or believe him to
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
it or that it is their duty c. They can talk of their Parents Necessities or Infirmities but scarce ever in their lives did they send up one hearty Prayer to God for supply or help of them Well Let all that have been or are guilty take notice of their sin and unfeignedly and speedily repent hereof and for time to come beware of such unnatural Unthankfulness toward their Parents which is commonly the sin of lewd and ungracious Children c. So much of the duties of Children to Parents comprised here under the Word Honour Now a word or two of the Persons to whom it is due viz. Father and Mother Observ Observ Children owe all the duties above-mentioned unto both their Parents to Father and Mother Therefore both are distinctly named not only in these words of the fifth Commandment but also in sundry other places especially in the Proverbs as Chap. 23. 22. Hearken to thy Father that begat thee and despise not thy Mother when she is old Levit. 1. 3. Ye shall fear every one his Mother and his Father where the Mother is first named because she is most subject to contempt usually Gen. 28. 7. Jacob obeyed his Father and his Mother Reasons Reasons 1. Children are most nearly bound by bond of Nature to both Parents for their natural life and beeing whereof they are Instruments under God 2. The care and pains of both Parents in bringing forth and trayning up Children is exceeding great and so great that it seems doubtful which is greatest whether of Father or Mother Therefore Children ought to honour them both Yet so as the Father is to have the pre-eminence in this honour and in all duties as being the chief in regard of Sex and of Authority over the Mother and Children both Vse 1 Use 1. Reproof of such Children as are partial in doing Duties to Parents so honouring one that they despise the other Some respect their Mother only or chiefly because she cockereth and pleaseth them too much in the mean time not caring for their Father c. Others are careful to please their Father and to shew duty to him but none to their Mother and this fault is more common than the former Some Children even when they are young so soon as they are out of the shell learn to despise their Mothers and to cast off their Authority Such must remember the places before mentioned Lev. 19. and Prov. 23. Use 2 Use 2. Admonition to both Parents so to carry themselves toward their Children and to each other that they may preserve their Authority over their Children and that their Children may be moved to honour both as well as one To this End both Parents must be careful to maintain each others Authority and especially Fathers to maintain the Mothers Authority that she be not despised of her Children and she must beware of fond and foolish cockering of Children lest she bring herself into contempt So much of the first Precept here alledged out of the Books of Moses which is a Precept of the moral Law touching the Duty of Children to Parents Now followeth the second Precept which is of the Judiciall Law touching a grievous penalty to be inflicted upon such as break the aforesaid Commandment of the Morall Law in these words Whosoever shall speak evil c. This severe Law of Punishment our Saviour addeth to aggravate the sin of the Pharisees In the words are two things contained 1. The Sin or Breach of the Moral Law appointed to be punished Speaking evill of Parents 2. The Penalty it self Such ought to dy the death Who so shall speak evill Not every kind of evill Speech is here meant but especially two kinds 1. Cursing and banning Speeches uttered against Parents wishing or desiring some evil or mischief to befall them as to wish the Pox or Plague to take them c. And therefore the words are well translated thus Whosoever curseth Father or Mother c. 2. Railing or reviling Speeches uttered against Parents giving them vile or odious Names or Titleâ— in way of Contempt and Disgrace of their Persons Both these kinds of evil Speaking seem to be implyed by the Hebrew Word Killel which is used Exod. 21. and Lev. 20. from whence our Saviour citeth these words Let him dye the Death that is Let him most certainly be put to death for it by the Authority of the Magistrate It is an Hebraism implying the certain performance of the matter spoken of Therefore it is not said Let him dy but Let him dy the Death Quest Quest Was the penalty of death to be inflicted on all such Children as did in any sort curse or rail upon their Parents Answ Answ There are two kinds of cursing and reviling Speech 1. Such as is uttered in sudden passon of Wrath and unadvised Anger for which the party uttering it is perhaps touched with sorrow so soon as that distempered Passion is over Now some think the Law is not to be understood of this 2. Such as is uttered deliberately and advisedly being also joyned with obstinate and wilful Contempt of Parents This I take to be here meant either onely or chiefly See Calvin in Pentateuch and Dr. Willet in Exod. 21. 17. The word Killel used by Moses is derived from Kalal which signifies properly to contemn vilify and set at nought another which argues that the Law speaketh of such cursing and reviling as is joyned with great contempt and vilifying of Parents Deut. 27. 16. Cursed be he that setteth leight by his Father or Mother c. And especially it is to be understood of such contempt as is joyned with Obstinacy and Wilfulness As Deut. 21. 18. not every disobedient Child was to be stoned to Death but such a one as was stubborn and wilful in disobedience persisting therein without Reformation so here I take it that the penalty of Death is denounced not against every reviling word uttered by a Child against Parents but against such as is joyned with some Obstinacy and wilful Contempt Observ 1 Observ 1. It is a most grievous sin in Children to curse or revile their Parents This appears by the grievous Punishment appointed by the Law of God for such viz. The penalty of Death For all sins appointed to be thus punished are very heinous as Murder Adultery Blasphemy c. Prov. 30. 11. Solomon there reckoning up four sorts of gross and notorious Offenders setteth those in the first place who curse their Father and bless not their Mother So Deut. 27. 16. they which set leight by Parents are reckoned among the cursed Crew of heinous Offenders See also Isa 45. 10. Reasons Reasons 1. It is a sin against the light of Nature and therefore condemned by the Heathen 2. It is a high contempt of God and dishonour to his Majesty forasmuch as his Image and Glory shineth in the Authority of Parents over Children Use 1 Vse 1. Terrour unto such cursed and lewd Children as are or have been
to know and worship Him aright and with whom He had Covenanted to be their God to blesse them with Temporall and Spirituall Blessings of this Life and the Life to come Rom. 9. 4. To them did pertain the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Exod. 4. 22. Israel is my Son my first born Matth. 8. 12. Called children of the Kingdom that is Members of the Visible Church of God upon Earth First be filled that is Fed and satisfied with the benefits of the Messiah called afterward The Childrens Bread It is not meet fit or convenient or It is not good or lawful for so much seems to be implyed Sic Beza in Mat. 15. 26. Childrens Bread that is The benefits of the Messiah whether spiritual or temporal and particularly this benefit of his Doctrine and Miracles Bread is in Scripture put by the figure Syneshdoche for all Blessings of this Life as in the fourth Petition of the Lord's Prayer Give us this day our daily Bread but here we are to take it more largely for all benefits spiritual and temporal which Christ the Messiah came to bestow upon Mankind and because he came to bestow them first and peculiarly upon the Jews therefore they are here called The Childrens Bread And to cast it to Doggs For understanding of this know that this name of Dogg is in Scripture diversly used 1. Sometimes it is used to note out wicked and ungodly Persons resembling the nature and properties of Dogs by their sins So Matth. 6. 7. Give not that which is holy to Dogs that is to notorious and obstinate wicked Persons Phil. 3. 2. False Teachers are called Dogs So Isa 56. 10. Negligent and unconscionable Pastors are so called See Rev. 22. 15. 2. Sometimes it signifies any vile base or object Person of base condition and accompt 1 Sam. 17. 43. Goliah saidtto David Am I a Dog c. 2 Sam. 16. 9. Simei is called a dead Dog 3. Sometimes it is used to signify such profane People or Persons as live out of the true visible Church of God having no Communion with it as the Gentiles did in our Saviour's time So here it is to be taken to signify the profane Gentiles which lived out of the Church of God And they are fitly called Dogs by our Saviour Christ 1. Because they were accompred base and abject People before God and so also the Jews the People of God esteemed them calling them the Uncircumcision in way of reproach and contempt as may appear Eph. 2. 11. 2. Because they were also profane and wicked in the accompt of God and of His People 3. Because they were excluded from the fellowship of God's Church as Dogs use to be shut out of their Masters Houses So much of the sense of the words in this Verse Now to the Instructions And first I will gather some Points which arise generally from the whole Verse 1. General Observation In that our Saviour being earnestly sued unto by this Woman to help her Daughter out of this misery in which she was doth at first deny and refuse to hear and grant her request though he purposed at length to grant it we learn that the Lord doth not alwayes at first grant the Petitions which his Children ask of him in Prayer but delaieth for a time and seemeth not to hear or regard their Prayers but even to stop his ears against them though he purpose in due time to hear them Thus he dealt with David therefore Psal 69. 3. he saith he was weary of crying his throat was dried and his eyes failed while he waited for his God See Psal 22. 1 2. So the Church complaineth Lam. 3. 8. When I cry and shout he shutteth out my Prayer and Ver. 44. Thou hast covered thy self with a Cloud that our Prayer should not pass through So Paul besought the Lord thrice and yet was not heard in that which he desired 2 Cor. 12. 8. See Cant. 5. 6. Reasons why the Lord thus deferreth to hear 1. To try and exercise the Faith and Patience of his Servantâ— in depending and waiting on him for the good things they ask though it be long ere they receive and enjoy them 2. To stir up and quicken them to constancy and fervency in Prayer not fainting or growing cold though they be not presently or quickly heard Use 1 Use 1. Great comfort to such of God's Children as do not presently or forthwith feel and find the fruit effect and comfort of their Prayers in receiving the good things they have sued for yea though they have long sought unto him for some Blessing or Mercy or for removal of some evil and yet the Lord seemeth deaf to all their Supplications to shut out all their Prayers c. yet no cause is there to be discouraged much less to faint or give over their sute seeing the Lord usually thus dealeth with his dearest Servants deferring to grant their sutes for trial and exercise of their Faith and Patience and to quicken them to more earnestness and constancy in the Duty Therefore faint not but hold out in thy sutes to God waiting patiently on him for the accomplishment of all thy desires being assured that he will at length satisfy them so far as it shall be for thy good In the mean time learn not to prescribe the Lord any time when he shall hear thy Prayers He knoweth best the fittest time leave it therefore to him and be not over-hasty to have thy desires satisfied He that believeth will not make haste Isa 28. 16. but will stay and wait the Lord's time and leasure knowing that though he deferr a while yea a long time yet he will most certainly hear at length though not in giving the very thing thou desirest yet at least in giving that which is as good or better for thee Though he yet make shew as if he would never grant thy requests yet he hath a purpose undoubtedly to grant them in due time and perhaps very speedily this very day or the next c. He made shew to this Woman as if he would never grant her sute and yet we see he granted it by and by after upon her further importuning him Vse 2 Use 2. See what need of Faith we have and of long Patience to hold out and persevere in the duty of Prayer seeing the Lord useth so to defer and put off the sutes of his Children and that sometimes very long Heb. 10. 36. Ye have need of Patience So also of Faith to depend and rest on God for the accomplishment of our desires in Prayer else never shall we be able to persevere in Prayer Pray therefore and labour for these graces more and more Observ 2. In that our Saviour maketh so strange of this Woman's sute made to him in her Daughter's Affliction seeming as if he would not help and deliver her and yet had a purpose soon after
extraordinary occasions are offered us Observ 3 Observ 3. Further Note here the forwardness of the People in coming unto Christ in so great a multitude to be partakers of his Doctrine and Miracles For although many as it is likely came more for love of his Miracles than of his Doctrine yet no doubt but many also came out of love of his Doctrine and with desire to profit by it for otherwise our Saviour would not so commend their zeal and forwardness which they shewed in coming so far to him and continuing so long with him as he doth afterward But more of this hereafter So much of the occasion of Christ's working this Miracle which was the want of Food in which this great multitude of people was Now followeth the special Antecedent or Preparative which went before the Miracle viz. The conference of Christ with his Disciples about the People's want and the relieving of them Where 1. Is laid down the Preparation to this Conference which was his calling of his Disciples unto him But this I will not insist upon This was done that they might conveniently hear him and to stir up their Attention 2. The Conference it self which consisteth of four parts 1. Our Saviour's first words or Speech used unto them professing his compassion towards the People in regard of their necessity and want of Food and his Unwillingness to send them away Fasting in regard of the hurt and danger that might ensue thereof ver 2 3. 2. Their Answer unto Christ's Speech doubting and demanding how and by what means so great a multitude could be provided for and satisfied with Food in the Wilderness Ver. 4. 3. His Reply unto them demanding how many loavs they had Ver. 5. 4. Their Answer certifying him of the number Seven Quest Quest Why did our Saviour thus call his Disciples to him and confer with them before he wrought the Miracle Answ Answ Thereby the better to prepare and fit them to be meet partakers of the Miracle which he was about to work and to profit by it by stirring up their hearts and minds both to think seriously of the People's want of Food and to be affected therewith as himself was and also to think of his Divine Power which he had formerly shewed by the like Miracle as we heard in the sixth Chapter by which Power he was also now able to feed the People miraculously as he had done before See the thirty fifth Verse of the sixth Chapter c. Touching the first part of the Conference viz. Christ's first words or speech unto his Disciples we may consider in it two things 1. A profession of his tender care and compassion over the People 2. The Grounds or Motives moving him to this Compassion which are two 1. The necessity of the People wanting provision of Food having nothing to eat which is amplified by the continuance of time how long they had been with him and had been in want of Food even three dayes 2. The hurt and danger which might ensue if he should send them home Fasting that is unfed or unsatisfied with Food they would be in danger to faint by the way viz. through excessive weakness and weariness caused by such long Fasting And the Reason of this danger is given in the words following Because many of them came from far therefore having a long way to return home again there was the more danger and likelihood of fainting by the way in their return I have Compassion The word in the Original signifieth very tender compassion and pity such as is in natural Fathers or Mothers towards their Children for whom their Bowels yearn inwardly with grief if they see them in any misery Observ 1 Observ 1. Our Saviour Christ perceiving the forwardness of the People to come unto him and to stay long with him to hear him and to be partakers of his Miracles he shews his forwardness to care and provide for them in their necessity even before they take care for themselves and therefore before they seek to him and before his Disciples put him in mind of the People's want as they did Chap. 6. he first takes occasion to testify his compassion on them and his care to feed them in their hunger Whence we may observe how ready and forward the Lord is to care and provide for his Servants and Children in temporal things of this life being careful for themselves pittying them when they pity not themselves providing for supply of their wants before they use means to provide for themselves preventing them with his Blessings in temporal things bestowing them upon them before they ask or seek for them by Prayer Psal 31. 3. David saith the Lord prevented him with the Blessings of Goodness As a kind loving Father takes care of his Child before it care for it self when it is young yea when it is asleep so the Lord c. Vse Use Great comfort to the faithful Servants of God and Followers of Christ For if he be so carefull of them to supply their wants in temporal Blessings even before they care or use means for themselves If he provide for them when they are too slack in providing for themselves then how much more when they are provident and moderately careful for themselves And if he many times bestow Blessings of this life upon them and supply their wants before they ask or seek to him by Prayer how much more will he do it if they seek and Pray unto him c. Therefore fear not want or poverty hunger or thirst c. So long as thou art carefull to follow Christ and his Word and art diligent and Conscionable in serving Him he will provide for thee in Temporal things of this life if thou first and principally seek Spiritual and Heavenly Matth. 6. 33. Seek first the Kingdome c. Thou mayest be in some want for a time yea perhaps a long time but the Lord will not suffer thee to want any thing that is good for thee Psal 84. 11. but he will in due time supply thy want yea perhaps when thou least thinkest of it and art least carefull he will prevent thee with his fatherly Care and Mercy c. Observ 2 Observ 2. Christ Jesus our Lord is a very mercifull Saviour and High Priest towards his Faithfull Servants and Followers being in any necessity or misery ready to pitty them and to shew compassion upon them in their miseries So Chap. 1. 41. But this hath been often before observed See the sixth Chapter Ver. 34. Use 1 Use 1. Comfort to us in all miseries c. Vse 2 Use 2. Imitate Christ in being merciful So much of our Saviour's tender Compassion toward this People Now to speak of the Grounds of his Compassion And 1. Of the first viz. The People's want of food amplified by the continuance of time in which they had been with Christ even three dayes Quest Quest Whether it be likely that the People did eat nothing at all
used by the Disciples for the effecting of this Miracle in casting the Devil out of the Lunatick child whence we may gather That although the Apostles of Christ had the Power and Gift of Miracles as of casting out Devils curing Diseases miraculously c. yet they had not this Power or Gift of themselves neither was it by any power of their own that they did work such Miracles for then they might have wrought them without the help of prayer but it was the Power of God and Christ himself that wrought by them as by Instruments only and no otherwise Luke 10. 17. The seventy returned again with joy saying Lord even the Devils are subject to us through thy Name And Acts 3. 12. Peter said unto the People Why look ye so earnestly on us as though by our own Power or Holinesse we had made this man to walk The God of Abraham Isaac and Jacob hath glorified his Son Jesus c. And ver 16. His Name hath made this man strong c. And this shews a main difference between the Miracles of Christ and those which were wrought by the Apostles or Disciples of Christ The Miracles of Christ were wrought in his own Name and by his own proper Power as he was God but the Miracles which the Apostles wrought were not effected by their own power or in their own name but in the Name and by the Power of Christ and therefore it was needfull for them to invocate or call upon the Name of Christ in working of those Miracles which were effected by them yea sometimes it was needful for them to use extraordinary and solemn prayer with fasting in the casting out of some kind of Devils from the possessed as our Saviour here telleth them Object Object Our Saviour himself did sometimes use prayer in the working of his Miracles as Joh. 11. 41. in the rasing of Lazarus from Death Therefore it may seem that he had not power of himself c. Answ Answ This follows not For he prayed as Man and as Mediator and so in respect of his humane Nature it is true that he had no power to work Miracles yet as he was God he had power of himself and so he wrought that and all other this Miracles Vidâ— Bezam in locum Observ 2 Observ 2. The power and efficacy of true prayer that it is a means to effect great matters and to procure and obtain great and extraordinary blessings and benefits at the hands of God for our selves and others A means to obtain at the hands of God the extraordinary Power and Gift of casting out Devils from the possessed yea of the worst sort of Devils and such as have held possession for longest time Jam. 5. 16. The effectuall fervent prayer of a Righteous man availeth much which the Apostle proveth there by the example of Elias who both shut up and opened Heaven by his prayer And it may further appear by sundry examples in Scripture of the Saints of God who by prayer have prevailed with God for the obtaining of great and extraordinary matters for themselves and others Hos 12. 4. Jacob by prayer and supplication wrestled and prevailed with God for the obtaining of his speciall favour and blessing At the prayer of Joshuah the Sun in the Firmament stood still while the People of God obtained Victory over their Enemies Josh 10. 12. By the prayer of Moses the Israelites were delivered at the Red-Sea Exod. 14. And Exod. 17. by his prayer they prevailed against Amalek Acts 12. By the Churche's prayer Peter was miraculously delivered out of Prison by an Angel Reas 1 Reas 1. It is a duty commanded of God therefore most pleasing to him and he hath also joyned his promise Reas 2 Reas 2. It is a work of Gods own Spirit in his Children Rom. 8. 26. Reas 3 Reas 3. It is offered up to God in the Name of Christ c. Rev. 8. 3. Use 1 Vse 1. To encourage us to be fervent diligent and conscionable in this exercise of prayer both publike and private seeing it is of so great power and force with God to effect so great matters and to obtain such great and extraordinary benefits and deliverances This should make us forward on all occasions and in all our necessities and in the necessities and distresses of others to go unto God by prayer Phil. 4. 6. In nothing be carefull but in every thing by prayer and supplication with Thanksgiving let your Request be made known to God If no hope to prevail with God it were in vain to pray and seek to him but now that we see how powerfull and effectuall it is with him to obtain the greatest blessings for our selves and others how should this encourage us to be frequent in this Duty on all occasions Therefore to quicken our dulness and sluggishness to this Duty let us often think of the power and efficacy of true prayer made in Faith feeling and truth of heart though with much weakness and imperfection that such prayer though weak in it self and as it comes from us yet as it is a duty commanded of God and a work of his own Spirit in us so it is most powerfull to prevail with him for the greatest blessings or deliverances which we or othersstand in need of Quest Quest But if prayer be so effectual with God how is it that the Children of God do pray much and long for some blessings and yet do not obtain the same at least not in long time Answ Answ 1. Though they do not alwaies obtain that they ask yet their prayers are effectual and do prevail to obtain some thing else which is better for them 2. Whereas he deferreth long to grant their petitions sometimes this is not because he is not moved with their prayers but to exercise their Faith and stir them up to more fervency in prayer Vse 2 Vse 2. This should move us earnestly to desire and crave the help of our prayers in others Necessities and Distresses especially the prayers of the Saints and Faithfull Thus doth Paul often in his Epistles crave the prayers of the Churches for himself And Job 42. 8. The Lord himself bids Job's Friends go to him that he might pray for them c. Remember here what is said Jam. 5. 16. The prayer of a Righteous man availeth much c. Now in that fasting is here added unto prayer as a help and furtherance to it to make it more effectuall before I come to the particular Instructions from the words here is occasion to speak something in general toughing this exercise of religious fasting but because this was handled at large not long since when we were called to celebrate the last publike Fast therefore I will now speak but briefly of it 1. Shewing what a religious Fast is 2. The Causes of it Of the first It is a voluntary abstinence from bodily Food and other comforts of this Life for a time to a religious end
company Besides every one hath some speciall and personall wants to commend to God and personall Blessings to give thanks for which cannot so conveniently be expressed in publick or family-Family-prayer as they may and ought to be by the persons themselves praying alone Observ 3 Observ 3. Further from the Circumstance of time observe here That the Morning is one speciall fit time for prayer Therefore our Saviour made choyce of it So David Psal 5. 3. In the Morning will I direct my Prayer to thee and will look up and elsewhere in the Psalms as Psal 88. 13. Reas 1 Reas 1. Then our minds are usually most free from worldly cares and thoughts which would distract us in prayer Reas 2 Reas 2. Then we have special occasion both to give thanks unto God for his protection of us in the night past and for the Rest we have enjoyed through his mercy and also to crave the continuance of his protection and mercy to us together with his Blessing upon us in our Callings the Day following Vse Vse Admonition to us in any wise not to omit this opportunity of the Morning for prayer The Morning is a precious time and most fit to be spent in the best Duties 〈…〉 Exhorts first to wash our Souls by prayer in the Morning before we 〈…〉 Observ 4 Observ 4. From the 〈…〉 our Saviour went to pray in that it was a solitary Place we learn That private Places are most fit and expedient for private Prayers made by single persons alone Our Saviour used often to pray in such solitary Places as Luke 5. 16. He withdrew himself into the Wilderness c. See Mark 6. 46. So Peter Acts 10. 9. See also for proof of this Matth. 6. 6. When thou prayest enter into thy Closet c. Reasons of this 1. In such places we are most free from outward occasions of distraction 2. Then also we may most freely and safely lay open our particular personall necessities to the Lord. 3. In such places also this Duty may be performed without shew or suspition of Hypocrisie Object Object 1 Tim. 2. 8. Pray every where c. Answ Answ Though God's presence be not tyed to any place neither is any Place more holy of it self then another or more fit for Prayer yet in respect of our selves it is needfull to make choyce of such Places as are fittest for private Prayer Use Use This shews how unfit that custom of some is who use to pray by themselves in the midst of the Church and Publick Congregation and that sometimes in the time of the Publick Exercises Such must know that the Church being a Publick Place appointed for Publick Prayer and other Publick Worship is not so fit for Private Devotion It seems to carry a shew of Vain-glory and Hypocrisie Besides if it be used in the time of the Publick Exercises it is much more unfit and offensive This is a separating of our Selves from the rest of the Congregation and a preferring of our Private Devotion before the Publick Worship of God Object Object Luke 2. 37. Anna the Prophetesse Fasted and Prayed in the Temple Night and Day Answ Answ That was because then God had tyed his presence in speciall manner to the Temple 2 Chron. 7. 15. but now it is not so God doth not now any longer tye his presence or worship to any particular place Hitherto of the Time and Place when and where our Saviour prayed Now to speak of the Duty it self which he performed viz. That he prayed Being now to go over the rest of the Towns or Villages of Galilee and in them to Preach and work Miracles the first betook himself to Prayer for the better preparing of himself thereunto Doctr. Doctr. Hence we may learn That prayer should be used as a preparative to those Duties which we enterprise in our Callings especially to such as are weighty If our Saviour Christ prepared himself by prayer unto the weighty Duties of his Calling much more have we need to do it Psal 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to passe Col. 3. 17. Whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus c. That is with invocation of the Name of God through Christ Abraham's Servant being to go to choose a Wife for his Master's Son Isaac did not undertake the Journey without Prayer Gen. 24. 12. Jehosaphat being to go out against the great Army of the Moabits and Ammonits first prayed to the Lord 2 Chron. 20. So Asa being to fight against the Ethiopians 2 Chron. 14. 11. cryed unto the Lord c. Our Saviour Christ being to choose his twelve Apostles and to appoint them to publish the Gospel spent the Night before in prayer Luke 6. 12. So also he prepared himself to his Passion by prayer Matth. 26. So should we use prayer before all weighty Duties and especially before Religious Duties c. Reas 1 Reas 1. There is no power in us to perform any thing which we enterprise without God Jer. 10. 23. The way of Man is not in himself c. Reas 2 Reas 2. By prayer we procure a Blessing from God upon those Duties which we take in hand as also good successe in them Use 1 Use 1. To reprove the rash presumption of those who use to rush upon the Duties of their Callings and those very weighty sometimes without any preparation by prayer they seek not to God for his assistance nor crave his blessing upon their endeavours that they may prosper in them Others adventure rashly upon Religious Duties as hearing the Word receiving the Sacrament sanctification of the Sabbath without any preparation by prayer No marvel if the former sort be punished with ill successe in their worldly businesses seeing they go about them without commending the successe to God and no marvel if the latter sort reap no Fruit nor find any sound comfort in the performance of Religious Duties seeing they undertake them without preparation by prayer Use 2 Use 2. Remember in all Duties of our generall and particular Callings especially such as are most weighty to seek unto God by prayer for his blessing and assistance and for good successe in them before we take them in hand Forget not daily to go unto God by prayer for his blessing and assistance in the Duties of our Callings in our business journyes c. else look not to prosper in them Above all remember on the Morning of the Sabbath to prepare our selves by prayer to the Religious Duties of that Day else look not to find Fruit or Comfort by them Mark 1. 36 c. And Simon and they that were with him followed after him c. Jan. 14. 1618. OF the first preparative that went before Christ's Preaching in the lesser Towns of Galilee we have spoken namely his sequestring himself to private prayer Now in these three Verses are set down two other
mind or body Thou must first believe certainly that it is in the Lords â—and and power to set thee free So Dan. 3. 17. Dost thou ask strength against temptations First resolve with thy self that the Lord is able to give thee strength sufficient against them So in all other things which we crave of God in prayer First get this assurance in our hearts of this all-sufficiency and absolute Power of God This is one stay and propp to our Faith in prayer We must first believe that God is able to grant our petitions before we can believe that he will grant them Observ 1 Observ 2. When this Leper saith If thou wilt c. though he imply his earnest desire and request to be cured yet he doth withall submit himself to the will of Christ Whence we are taught That in praying for Temporall Blessings such as this was which the Leper requested we are to refer our selves to the will of God desiring them conditionally that is so far only as seemeth good unto Him to grant them Thus David 2 Sam. 15. 25. So must we in prayer for Temporall Blessings still ask them conditionally so far as may stand with the will of God For the more full conceiving of this we must know that the things which we ask of God in prayer are of two sorts 1. Spirituall Blessings or Graces necessary to the salvation of our Souls as Faith Repentance Hope Humility c. These we are to crave of God absolutely because we cannot be saved without some measure of them 2. Temporall or Earthly Blessings which concern the maintenance of our bodies and outward man as Health Food Rayment c. And these we are to request of God conditionally so far as stands with his will and so far as he seeth them good for us Reas Reas Why we are not to pray for these Temporall Blessings absolutely but with reference to God's Will 1. They are not of absolute necessity to Salvation we may be saved without them 2. God hath not promised them to his Children absolutely or simply but conditionally and with this limitation so far as they are good for them Now how far they are good for them the Lord knoweth best therefore to his will we are to submit our selves in praying for them Object Object Mark 11. 24. Whatsoever things ye desire when ye pray believe that ye receive them c. How can we do this if we must pray Conditionally for Temporall things Answ 1 Answ We may pray conditionally for Temporall Blessings and yet pray in Faith believing that we shall receive them so far as the Lord sees them good for us Use Remember in our prayers to put a difference between Spirituall Blessings and between Outward things which concern the Body and this present Life Though we are to desire the former simply and absolutely because God hath absolutely promised them to all his Elect yet we are to desire and pray for the latter onely with condition If the Lord will or If he see them good for us and this condition is either to be expressed or at least to be contained in our minds when we pray for Temporall Blessings Mark 1. 41 42. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean And as soon as he had spoken immediately the Leprosie departed from him and he was cleansed Mar. 14. 1618. HAving spoken of the Preparatives that went before this miraculous Cure of the Leper I now come to the Miracle it self set down Ver. 41. 42. The sum is That our Saviour seeing this unclean Leper come and kneel to him and hearing the sute which he made to him took pitty on him and shewed his compassion by touching him with his hand and by commanding him to be cured and upon this powerfull Word of Christ his Leprosie was immediately cleansed In the words consider more particularly these four things 1. The Cause moving our Saviour to cure the Leper viz. His compassion wherewith he was moved toward him 2. The manner of curing in that he touched him with his hand reached out 3. The outward means used in curing him which was his powerfull Word 4. The effect that followed upon his Word or the cure it self The Leprosie departed immediately c. Moved with Compassion Or with tender mercy and pitty as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply Put forth his hand and touched him Object By the Ceremoniall Law the Leper was accounted unclean and therefore he was to dwell a-part by himself that others might not be defiled by touching or coming near to him as may appear Levit. 13. 46. How then is it that our Saviour Christ touched this Leper with his hand Answ 1. Our Saviour was in no danger to be defiled by touching him because he was free from all stain of sin 2. He was above the Ceremoniall Law as being Lord of it and therefore he might dispense with it in this particular action of touching the Leper 3. Though others might not touch the Leper yet the Priest might come to him and touch him thereby to discern and judge of his Leprosie as is plain Levit. Chap. 13. 14. Now although our Saviour Christ was not a Leviticall Priest yet he was that eminent high Priest of the Church who was typically figured by the Leviticall Priests and therefore in this respect he might touch this Leper though legally unclean The rest of the Words are plain and easie Observ 1 Observ 1. See the mercifull nature of Christ c. Heb. 2. 17. Heb. 4. 15. Observ 2 Observ 2. By the example of our Saviour learn That we ought to be inwardly moved with tender compassion and mercy towards others in their miseries Our bowels must yearn with a fellow-feeling of the miseries and troubles of others Col. 3. 12. As the Elect of God put on bowels of mercies c. It is a property of God's Elect. Phil. 2. 1. If there be any Bowels and mercies as there are Vessels of mercy So fulfill ye my joy c. Shewing that there ought to be bowels and mercies in them towards him in his outward affliction in which he was being in Prison â— Pet. 3. 8. Have compassion one of another love as Brethren be pitifull be courteous This compassion was in that good Samaritan Luke 10. 33. and it must be in us towards those that are in any misery or distresse of Body or Soul we must have compassion on others in their bodily miseries as sickness poverty want c. in visiting comforting relieving them So also must we be moved with pity towards the Souls of others when we take notice of their spirituall miseries as their ignorance infidelity or other sins in which they lye and continue which are the sicknesse of their Souls as also in their spirituall poverty and want of Grace See Jude 22. Ver. Use 1 Vse 1. This condemns the want of this compassion and
brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
did the Apostles Act. 1. 24. at the choosing of Matthias and Act. 13. 3. at the Ordination of Paul and Barnahas the Church gave themselves to solemn Fasting and Prayer So our Saviour Christ in this place being to choose his twelve Apostles spent the whole night before in Prayer And if it were needful for him so to do much more needful is it for the Church in these times to prepare themselves to the choice and Ordination of Ministers by solemn Prayer unto God desiring him both to direct them in that weighty business that they may choose and ordain such as are fit for that weighty Office and also entreating God to strengthen and assist those that are chosen in the execution of that Office and to give a Blessing to their labours therein for the good of his Church So much of the first Preparative unto the Election of the Apostles namely our Saviour Christ's going up into the Mountain to prepare himself by Prayer to the choice of them Now follows the second Preparative which was His calling of the Disciples up to the Mountain unto him and their Obedience in coming to him He called to him whom he would Luke 6. 13. it is said He called his Disciples that is such as were before Believers in him and his followers having been converted by him Therefore he did not now call them to believe in him or to follow him for this they did before but to come up to the Mountain unto him and there to present themselves before him that out of them all he might nominate and choose twelve to be his Apostles Whom he would that is So many as he pleased and whom he thought fittest that out of them he might choose his twelve Apostles Now this shews both the absolute Authority of our Saviour in choosing his Apostles as also his free Grace and favour in calling whom he would to him that out of them he might choose whom he would to be his Apostles therefore he chose them not for their deserts above others of the Disciples but of his free Grace and good pleasure Indeed it is true that he chose such as he thought the fittest in respect of their gifts for the Execution of that Office but yet he chose them freely in as much as he did not find them fit when he first called them to be his Disciples but in calling them he made them fit Persons to be chosen afterward into the Office of Apostles Observ Observ Hence then we learn that our Saviour Christ in bestowing his special favours and priviledges upon men doth not respect their good qualities or good deserts which he finds in them but is thereunto moved of his free Grace and good pleasure Therefore Joh. 15. 16. he tells his Apostles that they had not chosen him but he had chosen them c. If he had respected their good desert in choosing them he would not have chosen Judas who afterward proved a wicked Traitor and Apostate falling away from him therefore he chose them onely of his free Will and pleasure and not moved thereto by any good thing in them above others And as this is true of this Priviledge and Dignity which our Saviour Christ gave to his Apostles in choosing them to that Office that he did it of his free Grace so it is true of all other favours and blessings which he bestoweth on men that he gives them freely and of his meer Grace and good Will not moved thereunto by any good thing in them or by any desert of theirs It is true both of Temporall and Spirituall benefits and favours but especially of Spirituall and saving Graces which our Saviour Christ giveth unto any He bestows them of his free favour Thus he Calleth sinners effectually and giveth them Faith Repentance c. being moved thereunto not by any good thing which he seeth in them but by his meer Grace and good will towards them even because it is his good Will and pleasure to save them Rom. 9. 18. He hath Mercy on whom He will and whom He will he hardneth Jam. 1. 18. Of his own Will he Begat us c. So 2 Tim. 1. 9. See more of this point before chap. 2. ver 14. And he ordained Twelve c. The meaning is that he chose and appointed them to be Apostles as is declared in the words following They were before called to be Believers in him and to be his Disciples and followers as we heard before chap. 1. ver 16. where is set down the Calling of four of them to be Christ's Followers and chap. 2. 13. but here the Evangelist sets down their Election and Ordination to the Office of Apostles which came to passe as is likely some good space of time after their first calling to be Christ's Disciples See Kemnit harmon in hunc locum pag. 261. c. Object Object It is said in the next words That he ordained them to be with him therefore it seems he Called them now to be his Disciples and Companions Answ Answ He Called them to be with him not onely as other Disciples for so they had bin before but as his speciall Companions and Followers who were now actually chosen into the Office of Apostles Twelve Why he made choice of this number rather then any other we are not too curiously to enquire because the Scripture is silent in it Most probable it is that he did this in way of Allusion unto the twelve Patriarchs and to the twelve Tribes of Israel which came of them which twelve Tribes were a Type of the whole Church both of Jews and Gentiles which were to be called unto Christ in the times of the Gospell as may appear by that place Revel 7. 4. Therefore it is likely our Saviour Christ chose twelve Apostles in way of reference to the twelve Tribes of Israel Typically representing the whole Church and that for this end to shew that although the twelve Tribes of Israel were at that time miserably dispersed and the Church of the Jews greatly decayed and in a forlorn estate yet that by means of the preaching of these twelve Apostles the Elect of God both of Jews and Gentiles should be Gathered and Called home unto Christ and so an excellent estate of a Church should again be restored in due time which came to passe after the Ascension of Christ when the Gentiles were Called and United to the Church by the Apostles Preaching See further for this Allusion Matth. 19. 28. Observ Observ In that the Apostles took not on them this Office till they were chosen and ordained by Christ we learn that none ought to take upon them the publick Office of the Ministry till they be lawfully and orderly Called and appointed unto it Though it be not required that Ministers in these times should be Called immediately by Christs own Voice for this was the priviledge of the Apostles onely yet they must have a mediate Calling by the Church Hebr. 5. 4. No
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
for good duties for prayer reading hearing the Word c. Ephes 5. 16. Redeeming the time c. Gal. 6. 10. As we have opportunity let us do good unto all men c. Hebr. 3. 13. Exhort one another while it is called to day 2 Tim. 4. 2. Ministers are enjoyned to take all good occasions to preach the Word and so by consequent should the people take all good occasions to hear the Word c. So much of the opportunity of time When Herod made his great Supper or Banquet Now followes the making of the Supper or Banquet it self amplified by two Circumstances 1. The particular day or time when it was made On his Birth-day 2. The persons invited His Lords high Captains and chief Estates of Galilee On his Birth-day He kept this solemn Feast as a memorial of his birth-day in way of rejoycing and thankfulnesse as for it And this was a Custome used not onely among the Gentiles as Gen. 40. 20. See Alexander ab Alexandr Genial dierum lib. 2. cap. 22. fol. 92. and Willet on Gen. 40. 20. but also among Christians in the times of the Ancient Church as may appear by the 51. 52. Canons of the Councel of Laodicea where the Christians are forbidden to keep Feasts on Wedding-dayes or Birth-dayes in the time of Lent because that was a time appointed rather for Fasting which argues that at other times they might and did keep such Feasts See Centur. Magdeb. Cent. 4. Cap. 9. de Synod Col. 837. And this Custome of celebrating Birth-dayes and making Feasts on them in way of rejoycing and thankfulnesse unto God for the benefit of our birth is in it self a thing lawful and good but it was abused among the Heathen and â—o it was here by Herod using it as a day of riotous and excessive feasting and of lascivious dancing and which is worse using it as an occasion of the horrible sin of murder in cutting off the head of John Baptist upon thiâ— day To his Lords Peers or Noblemen High Captains The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly such as were Captains over thousands which were accounted high or chief Captains or Colonels And Chief Estates Or Chief persons of Galilee Galilee was one chief part of the Country of Judaea or Palestina and it was the Dominion or Jurisdiction of Herod for he is called Tetrarch of Galilee Luke 3. 1. Observ 1 Observ 1. Here we learn That things good and lawful in themselves may be and are oftentimes greatly abused and so become evill and sinfull to such as do so abuse them To celebrate the memory of ouâ— Birthday with Feasting in way of rejoycing and thankfulness to God is a lawfull and good custome in it self yet was this grosly abused by Herod and so was unto him an occasion of much sin So the Love-Feasts used in the Primitive Church The Celebrating of the Nativity of Christ yearly is in it self a laudable Custome yet may be and is greatly abused c. Meat drink apparell sleep recreations c. are in themselves lawful and good yet are much abused by many and so become evil and sinful Rom. 14. 20. All things indeed are pure but it is evill for that man who eateth with offence To fare delicately and to be richly apparelled is lawfull at sometimes and for some persons yet delicate fare and rich clothing was abused by that rich glutton Luke 16. Buying and felling building and planting marrying and giving in marriage are things lawful yet these were abused as occasions of security in the dayes of Noah and Lot Luke 17. To use Farms and Oxen c. is lawful yet these may be abused as we see Luke 14. in those that were hindered by their Farms Oxen c. from coming to the great Supper which the Lord prepared for them And this is not only true of these earthly and temporal blessings and things of this life but also of spiritual good things as the holy Ordinances of God and means of salvation the Word Sacraments Prayer c. even these may be abused and so become evil and sinful unto such as so abuse them Thus the Pharisees abused prayer fasting and outward keeping the Sabbath c. Judas abused preaching Simon Magus abused the Sacrament of Baptism The Jews in the Prophet Esay's time abused the Sacrifices c. Esay 1. Vse Use Look to our selves in the use of indifferent and lawful things that we beware of abusing them unto sin or as occasions of sin lest they be turned into sin unto us The best things we do and the best things we use may be turned into sin unto us if we abuse them Our meat drink sleep c. Our Table may become a snare and stumbling block to us yea the best and most holy duties we perform may become sinful to us Our very prayers c. Look therefore that we do not only refrain and avoid things simply evill and unlawful but that we be careful to use good things well and lawfully The Law is good saith the Apostle if a man use it lawfully so it may be said of all good and lawful things they are good if we use them well and lawfully otherwise evil and sinful to us whatsoever they be in themselves Now that we may use good things lawfully observe these Rules 1. Use them upon good ground and warrant from the Word of God so far forth only as we have allowance from it for the use of them 1 Tim. 4. 5. Every creature is good being sanctified by the Word 2. Use them in due manner 1. In faith being perswaded that God accepteth our persons in Christ and consequently accepteth and is well pleased with those things which we do Rom. 14. ult Whatsoever is not of faith is sin 2. In way of true and sincere obedience to the Will of God who hath ordained for us the use of all good and lawful things 3. Use all good things to the right end viz. God's glory the good of our brethren and the furtherance of the salvation of our own souls 1 Cor. 10. 31. Observ 2 Observ 2. Further in that this Banquet or Feast made by Herod on his birth-day is here mentioned as one special occasion of the beheading of John Baptist hence we may Observe That Feasting and Banqueting though it be lawful in it self being well used yet being abused it is an occasion of much sin So was this Banquet of Herod So was the feast of Nabal an occasion of his being drunken 1 Sam. 25. 36. So was the feast of Belshazzar an occasion of profaning the holy Vessels of the Temple and of praising and extolling the Idols of gold and silver of brass and iron c. Dan. 5. 1. Therefore Job 1. 5. that holy man feared lest his sons and daughters had sinned and cursed God in their hearts in time of their feasting 1 Cor. 11. 21. the Love-Feasts which in the Primitive Church were used before the receiving of the
he cloâ—eth and excuseth his sin of beheading John Matth. 23. 14. The Scribes and Pharisees devoured Widows houses under pretence of long prayers So Mark 7. 11. under pretence of keeping an unlawful oath they refused to relieve and help Natural Parents So Balaam Numb 22. 23. Chap. under colour of Religion cursed the people of God for hire So the Papists at this day under pretence of Religion murder Princes c. So under pretence of holiness they forbid Priests marriage and so force some to live in fornication Use Use Take heed of this grosse hypocrisie in practising sin under colour of Religion or holinesâ— This doth exceedingly aggravate any sin when Religion is abused as a cloak or excuse for it Dissembled Holinesse is double Iniquity and shall have double Punishment See Matth. 23. 14. Observ 2 Observ 2. If Herod made such scruple of an unlawful Oath much more should we of a lawful Oath c. See Chap. 7. Ver. 11. Observ 3 Observ 3. Hypocrites do make scruple of small matters and in the mean time make no conscience of grosse and haynous sins Herod makes scruple of breaking his Oath which was not onely lawfull but necessary for him to do but he makes no conscience of murdering the innocent Matth. 23. 23. The Scribes and Pharisees made scruple of paying Tythe Mint Annise and Cummin though some think they had no Commandment in the Law of God for such Tythes but onely their own tradition See Drusius on the place but they neglected the weighty matters of the Law of God as Judgment Mercy and Faith They strained at a Gnatt and swallowed a Camell So also they made scruple of eating with unwashen hands but no conscience of the grosse sins of hypocrisie oppression covetousnesse c. Use Use Let this hypocrisie be far from us to make sins of those which are no sins but things lawfull or indifferent when in the mean time we make no sins of those which are foul and enormous To make scruple of things lawful is to be just over-much and to make no scruple of grosse sins this is to be wicked over-much both which are condemned by Solomon Eccles 7. 16. Therefore on the other side in things lawful and indifferent let us use our liberty without scandal to others but in the sins condemned in the Word of God here let us make conscience to hate and refrain them here we cannot be too scrupulous or precise and strict though they be never so small sins in comparison c. How much more conscience is to be made of greater c. Observ 4 Observ 4. Here also we see how unlawful and hurtful it is to keep or perform unlawful Vows or Promises though confirmed by oath Herod's keeping his unlawful oath and promise is the cause of the murder of John Baptist Such Oaths and Vows are better broken then kept As it is a sin to make them so a double sin to keep them An oath must not be a bond to tye us to sin c. So much of the first Motive moving Herod to grant the Petition of the Damsel which was the respect he had to his Oath Now followeth the second which was the respect he had to those that sate at Table with him Observ 1 Observ 1. Hypocrites and wicked men are more careful to please men and to procure favour from them than to please God and to be approved of him So Herod here So the Scribes and Pharisees did all their works to be seen of men and that they might be approved of men not regarding in the mean time to approve themselves unto God See Matth. 6. and Matth. 23. So the wicked and unbelieving Jews sought honour one from another and did not seek the honour that cometh of God only Joh. 5. 44. So Joh. 12. 42. those Rulers believed Christ to be the Messiah yet durst not confesse him for they loved the praise of men more than the praise of God Use Vse Let it not be so with us but on the contrary let us look to this in the first place That we glorifie and please God by keeping a good conscience in all our wayes and then in the next place to seek the favour and approbation of men only so far as it may stand with the pleasing of God Otherwise if we cannot please men but with the displeasing of God better in this case to displease all men in the world than to sin against God Here we must not regard the displeasure of men when by pleasing of men we are in danger to offend and displease God Therefore in all our wayes look first and chiefly to this that we approve our selves to God seeking his favour and allowance of all that we do who must be our Judge to whom we must one day give account of all our wayes Men shall not be our Judges c. Observ 2 Observ 2. See here also how dangerous a thing it is to be given to ambition and desire of vain-glory and of pleasing men This causeth men to yield to the committing of great and grievous sins and that sometimes even against their own knowledg and conscience Thus Herod being desirous of vain-glory and of the praise and commendation of his Nobles which sate with him at his banquet yieldeth to put John to death contrary to the light of his own conscience So that other Herod Act. 12. 3. having first killed James with the sword because he saw it pleased the Jews he proceeded to take Peter also No doubt but his conscience told him it was a sin to put to death two such innocent and holy persons yet he was so carried away with ambition and desire of the Jews favour and commendation that he yielded to do it even against his Conscience So Felix Act. 24. 27. willing to shew the Jews a pleasure left Paul bound when he went out of his Office It is most likely that his conscience told him that Paul was wrongfully imprisoned and yet he was so ambitious of the Jews favour that to please them he left him in prison when he might have delivered him Use Use Beware then of this ambitious seeking to please men and to procure favour and credit with them lest it draw us to the committing of grievous sins against God and even against the light and testimony of our conscience Do we not see in daily experience how this ambition and desire of mens favour and of credit and reputation in the world carrieth men head long into fearful sins against their Conscience Are there not many who to procure favour and credit with men stick not to make shipwrack of a good conscience before God Yea for the pleasing of men especially of great men many stick not to dishonour God and wound their own Consciences with fearful sins They will lye swear dissemble deal falsly flatter yea they will yield to any sin and practise any wickedness and all to this end that they may get favour and credit
own Power But I proceed to the second principall Action of Christ viz. His blessing the Loaves and Fishes Amplyfied by the manner or gesture used therein He looked up to Heaven He Blessed This implyes two things 1. Thanksgiving See Joh. 6. 11. 2. That he prayed unto his Father for a blessing to be given to the Loaves and Fishes which he was about to distribute And it is likely that he prayed not onely for an ordinary blessing but also for an extraordinary viz. That those few Loaves and Fishes might be so multiplyed that they might be sufficient for so many Thus the word Blessed is sometimes used in Scripture to signifie Petition or Prayer for a blessing from God Gen. 48. 20. Jacob blessed the sons of Joseph that is prayed for them Numb 6. 23. The Priests were to bless the People c. Quest Quest How did Christ pray and give thanks to God his Father seeing Himself was God equall with the Father Answ Answ Though he which prayed was God yet he prayed and gave thanks not in his God-head or according to it but in and according to his Humane Nature See Muscul on Joh. 6. 11. Observ Observ See here that we are not to take and use the good Creatures of God for our nourishment and sustenance of this Life without Prayer and Thanksgiving unto God for them blessing and praising Him for the use and benefit of them and praying for a blessing upon them and upon us in the use of them If our Saviour Christ used to do this being the Son of God c. as we see he did both here and Mark 8. 6 7. and Matth. 26. 26. and Luke 24. 30. then how much more ought we to do it If he that was Lord of all Creatures and had Power of himself to bless them and make them nourishable did yet give thanks for the Meat and Drink he received and pray to his heavenly Father for a blessing on them How much more ought we c. 1 Sam. 9. 13. It was the custom of Samuel to bless the Sacrifice before the People did eat of it at the times of the solemn Feasts which they sometimes made after the Sacrifices Which argues That it was the custom amongst God's People not to eat their Meat without Thanksgiving and Prayer to God The like custom was used in the Apostles times as we see by Paul's practice Act. 27. 35. And it was continued in the Church after the Apostles times as Tertullian witnesseth in these words Non priùs discumbitur quà m oratio ad Deum praegustetur Vide Magdeburg Cent. 3. Cap. 6. Col. 142. Reas Reasons Why it is fit for Christians to use Prayer and Thanksgiving when they receive their Meat and Drink 1. We are commanded to Eat and Drink to the Glory of God 1 Cor. 10. 31. Which that we may do the better it is fit and requisite that we give solemn thanks to God at the receiving of our Food and that we pray for Grace to use the Creatures to his Glory c. 2. We receive all Meat and Drinks from the hands of God He is the Author and Giver of all Bodily Food This Jacob acknowledged Gen. 48. 15. The God which fed me all my Life long c. He it is that filleth our hearts with Food and Gladnesse Act. 14. 17. Therefore it is fit we do by thanksgiving at our Meat acknowledge Him as the Giver of it and blesse his name for his goodness toward us If the eyes of all living Creatures wait on God for their Meat c. Psal 145. 15. much more should we c. 3. By Prayer and Thanksgiving the Creatures are sanctified to us 1 Tim. 4. 4. that is by this means we come to use them in holy and lawfull manner as having right and interest to them by the mercy of God in Christ in that we do not presume to take them without his leave but first asking him leave as it were by Prayer c. 4. Without the blessing of God the Creatures have no Power or Vertue to nourish and do us good Hag. 1. 6. Ye eat and have not enough c. Therefore the blessing of God is called the Staff of Bread Ezek. 4. 5. Chap. and Levit. 26. Therefore when we take our bodily Food we have need to go to God by Prayer for his blessing on it that it may have strength and vertue to nourish c. Vse 1 Vse 1. See the brutish profaness of such as sit down to Eat and Drink and rise up again without a word of Thanksgiving or Prayer to God yea they do not so much as lift up their hearts to God in Prayer or Thanksgiving for their Meat and Drink which they receive But like greedy Vultures or Kites seize upon their Meat and Drink as upon a Prey never looking or thinking whence it cometh or like Swine eating Acorns and never looking up to the Tree from whence they fall or like Oxen devouring their Fodder and never regarding him that gives it them In such brutish sort many fall to their Meat without blessing their Tables by Prayer c. A most ignorant and profane Custom utterly unfit to be heard of among Christians professing the knowledge and fear of God What are such profane Persons but wrongfull Usurpers of God's Creatures which they take and use for their nourishment having no right to them but laying violent hands on them without leave from God the Author c. If one of us should take and use another Man's Goods as his Cattle Corn c. and never ask him leave how great a wrong were it no better then Theft and such a one might have an Action in Law against us c. So for any to take the Creatures of God and to feed on them without his leave it is a high injury to his Majesty it is robbery against God and he may and will have an Action against such c. Use 2 Use 2. Let all remember and be carefull to sanctifie to themselves their Meat and Drink by Prayer and Thanksgiving I say All both Rich and Poor Men and Women Masters and Servants c. For this Duty is most neglected by Servants and by the Poorer sort as if they were exempted from it Contrariwise they in some respect have more especiall Cause to be thankfull for their Meat because they are not so well able to provide for themselves as the Richer sort and therefore they are in more speciall manner bound to God for providing for them And besides their store of Provision being but small it is the more needfull for them to pray for a blessing on it that it may be sufficient to nourish them c. So much of the Action of Christ in blessing the Loaves c. Now followeth the Gesture which He used in blessing them He looketh up to Heaven This Gesture our Saviour most commonly used in praying as we may see Joh. 11. 41. and Joh. 17. 1. and
c. 2. The comfort which he Ministred to her which is amplyifed 1. By the manner of it when he bids her go away that is depart home to her own House in peace and with comfort 2. By the matter of it The Devil is gone out c. Touching the first The motive or impulsive Cause moving Christ to work this Miracle c. which was her Faith testified by her words unto Christ Quest 1. What kind of Faith it was which was in her and which she testified by her words whether onely a general belief of Christ's Power for the working of the Miracle or whether a true justifying Faith particularly apprehending the Grace and Mercy of Christ not onely for the obtaining of this Miracle for her Daughter but also for the Forgiveness of her own Sins and Salvation of her Soul Answ Answ It is probable that it was a true justifying Faith Vide Paraeum in Resp. ad Bellarmin de Justitiâ lib. 1 c. 8. 1. Because our Saviour doth so highly commend it Mat. 15. 2. Because he saith unto her Be it unto thee as thou wilt thereby implying that he did not onely bestow on her the benefit of this Miracle but whatsoever other benefit or good thing she desired for Soul or Body which he would not have done if she had not been indued with a true justifying Faith 3. This also may appear by the great strength of her Faith withstanding so many and great oppositions and discouragements as we have heard before which it could never have done if it had been onely a general Belief Quest Quest 2. How far forth was this her Faith a Motive to move our Saviour to work the Miracle Answ Answ Not by any merit or meritorious vertue in it as if she had thereby deserved at Christ's hands to have the benefit of this Miracle bestowed upon her but onely as it was a means qualifying and making her fit to be partaker of this benefit and an instrumental cause or means of apprehending and applying to her self the power and goodness of Christ for the obtaining of this Miracle Observ Observ Hence then observe That it is onely true Faith in Christ Jesus which maketh a Christian capable of all the benefits of Christ which he came to bestow upon Mankind it is that Grace which qualifieth a Christian to receive all such benefits from Christ and likewise the Instrument by which he comes to receive and apply them unto himself Our Saviour therefore tells this Woman that because of her Faith which she had testified and shewed forth he bestowed the benefit of this Miracle upon her implying that it was her Faith which made her capable and fit to receive and be partaker of this benefit and that without Faith she had not been fit to be partaker thereof So Chap. 2. 5. when Jesus saw the Faith of the sick of the Palâ—y he cured him So Chap. 5. 34. he said to the Woman which had the bloody Issue Thy Faith hath made thee whole Matth. 8. 13. to the Centurion As thou hast believed so be it done unto thee So Matth. 9. 28. Now this is true not onely of temporal benefits and blessings of this life as bodily health c. such as these miraculously received from Christ when he was on Earth but it is especially true of spiritual and saving benefits of Christ that a Christian is made capable of them by Faith alone See more of this Point and the uses of it Chap. 5. 34. So much of the cause moving our Saviour to work this Miracle and by his own words to assure her thereof for her comfort Now to go on to the words of comfort which he giveth her Go thy way c. Observ 1 Observ 1. In that our Saviour having for a time refused to hear and grant the sute of this Woman doth now at length give her comfortable assurance that he had heard her we learn that although the Lord may seem for a time not to hear or regard the Prayers of his Servants in their necessities and distress yet at length he doth hear and grant their Petitions so far as is good for them I say so far as is good for them because sometimes they ask such things as he seeth not to be good or meet for them and in that case he doth not grant them that very thing which they ask but somthing else in stead thereof which he seeth to be better for them Thus he dealt with Paul 2 Cor. 12. 9. when being buffeted with the messenger of Satan he had prayed thrice that is often to the Lord for removal of that grievous temptation the Lord did shew that he heard his Prayer at length though not by giving that which he asked which was deliverance from that temptation yet by giving him sufficiency of grace and strength to bear it and not to be overcome of it But whensoever God's Servants do pray unto him for such things as he seeth to be good and meet for them though he may for a time seem not to hear or regard their sutes yet he will at length hear and satisfy their desires The Israelites being in bondage under Pharoah and crying to the Lord for help though they were not heard at first nor for a long time yet at length the Lord heard and delivered them So David though he sometimes prayed long to the Lord in his distress before he was heard yet at length the Lord did shew that he heard him Psal 22. 2. he complaineth that he was not heard yet afterward ver 24. he sheweth that the Lord had heard him So Jeremy Lam. 3. 8. complaineth that the Lord did shut out his Prayer and yet ver 56. he saith the Lord had heard his Voice Reas 1 Reas 1. The Lord hath made gracious promises to hear the Prayes and Supplications of his Servants Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Matth. 7. Ask and ye shall have seek c. Therefore he cannot but in due time perform these his own gracious promises he is faithful to accomplish them c. Reas 2 Reas 2. It is the special property of God to hear Prayers Psal 65. 2. Oh thou that hearest Prayers c. Use 1 Use 1. Comfort to the faithful when having prayed and sought to God for some special favour or Blessing as for deliverance out of some trouble and distress yet the Lord seemeth deaf to their Supplications yea though they have very long prayed And yet he seemeth to cover himself with a Cloud and to shut out their Prayers Yet let them be assured there is a time coming in which he will hear and help them and fulfill their desires so far as is good for them c. In the mean time they must wait on him by Faith and with Patience resting on his Promises and not making too much haste to have their Petitions granted Vse 2 Use 2. To stirr up God's Children to
sufficient alone to work the Miracle Answ Answ He used these outward actions or gestures not as means for the effecting of the miraculous cure as if the healing vertue were in the Spittle for that was effected onely by his Word and Divine Power but as outward signs and testimonies or pledges of his Divine Power and gracious good Will to cure the deaf and dumb man and that for the helping and strengthning of the Faith of the Person that was to be cured and of those that brought him to Christ He put his fingers into the ears of the party to shew that he had power to restore unto him or to bestow on him the use of his Hearing and that it was his Will to do it So also he touched his tongue with Spittle to shew his Power and Will to bestow on him the free use of his Speech Now upon this place the Papists would ground one of their foolish Ceremonies used in administring â—he Sacrament of Baptism For from Christ's practice in spitting and touching the tongue of the deaf and dumb man they have drawn their Ceremony of touching the ears and nostrils of the party to be baptized with the Spittle of the Popish Priest which they do in imitation of Christ that as he in healing the body used Spittle so likewise the use of Spittle by the Priest may be a means to heal the Soul of the party baptized See the Rhemists on this place But here is no ground for this foolish absurd Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony of spittle extraordinarily in the working of a Miracle by his divine Power whereas they use it ordinarily in the Sacrament of Baptism 2. Christ used it onely as a signe of miraculous healing of the Body The Popish Priests use it as an effectual means of healing the Soul and as a means to conjure and cast out the Devil out of the party to be baptized for it is a part of their solemn Exorcisms used before Baptism 3. Christ used it to one that was of years they to Infants 4. He touched onely the Tongue of him that was half dumb whereas the Popish Priests use to touch the Ears and Nostrills c. But to leave them and to come to the Instructions from our selves Observ 1 Observ 1. See here how hard and slow we are by Nature to believe and apply to our selves the saving Power and Mercy of God and of Christ for the helping of our Bodies or for the curing and saving of our Souls else what need our Saviour to have used these Gestures Labour to see this our naturall unbelief c. Observ 2 Observ 2. See the great Goodness and Mercy of Christ toward such as are weak in Faith not onely bearing with their weakness and not rejecting them for it but also using the best means to help and strengthen their Faith and to cherish it in them Esay 42. 3. A bruised Reed shall he not break c. that is he shall not extinguish but cherish the least measure of true Faith and other sanctifying Graces in the Faithfull Thus he used means to help the weak Faith of Thomas the Apostle Joh. 20. 27. bidding him to behold his Hands and to put his own hands into Christ's side c. So Matth. 14. he helped and strengthened the weak Faith of Peter and the other Disciples being in danger of drowning on the Sea Hence it is That he hath ordained the Ministery of his Word and the use of the Sacraments for the helping and strengthening of such as are weak in Faith Use 1 Use 1. Comfort for such as do feel and complain of the weakness of their Faith and are truly grieved and humbled for it Let them not be discouraged Christ is so far from rejecting them or their Faith because of the weakness thereof that he is ready and willing by all means to help comfort and cherish it in them and to this end hath he appointed excellent means as the Ministery of the Word and Sacraments c. which if we conscionably use we shall find and feel them effectuall through the gracious working of his Spirit to help and strengthen our Faith Vse 2 Use 2. See what is fit to be done of all such as find and feel such weaknesse of Faith in themselves if they would have it confirmed in them seek unto Jesus Christ the Authour and Finisher of our Faith as he is called Hebr. 12. and pray unto Him to help and strengthen thy Faith to settle thy Heart more and more in a stedfast belief of God's Promises c. Use 3 Use 3. Let all Christians imitate Christ himself in being carefull by all good means to help and strengthen the weak Faith of the Brethren and Sisters in Christ by praying for them by comforting them out of the Word of God against their Sins and the Temptations of Satan by acquainting them with the infinite Mercy of God and with his most gracious Promises made to penitent Sinners c. Especially Ministers of the Word should do this Luke 22. 32. Peter being Converted must strengthen his Brethren in Faith Isa 35. 3. Strengthen the weak Hands and confirm the feeble Knees c. Herein follow Christ See Isa 50. 4. Rom. 14. 1. So much of the two first Actions or Gestures used by our Saviour in working this Miraculous Cure Now follow the other two viz. His looking up to Heaven and his sighing Touching the first His looking up to Heaven This Gesture is used 1. To shew and testifie from whence he received the divine Power and Gift of miraculous healing even from Heaven that is from God himself 2. To shew that he prayed unto God his heavenly Father for the benefit of this miraculous Cure to be bestowed on this man that he might have the use of his Hearing and of his Speech c. For although as he was God he was equal with God the Father and had this Power of working Miracles of himself and so had no need to pray to his Father for it yet as he was Man and as he was Mediatour he was Inferior to God the Father and so he received this Power and Gift of working Miracles from his Father and in this respect He now prayed unto God his Father that by his divine Power the benefit of this Miraculous Cure might be bestowed upon this party So at other times he used to pray unto God for Power and Assistance in the working of other Miracles as Joh. 11. 41. Observ 1 Observ 1. See what is to be done of us for the obtaining of any Blessing Spirituall and Temporall which we desire for our selves or others we are to look up to Heaven for it that is to seek unto God by prayer of Faith for it If Christ
himself did this c. This is the best way to obtain what we desire and want for Soul or Body for our selves or others Jam. 1. 5. If any lack Wisdom let him ask of God c. So in the want of all other good things Spirituall and Temporall If any want Knowledge Faith c. If any want Health Wealth c. Let him go to God by prayer So if any be in trouble and desire deliverance or comfort c. See Isa 17. 7. So also in the wants and necessities of others we are to look up to Heaven seeking to God by prayer of Faith Jam. 5. 16. Pray one for another that ye may be healed c. Rat. 1 Rat. 1. All good Gifts and Blessings come from above even from God Jam. 1. 17. Therefore seek to Him for them c. Rat. 2 Rat. 2. Prayer is the means sanctified unto us of God for the obtaining of all Blessings needfull for our selves and others Matth. 7. 7. Ask and ye shall have c. Rat. 3 Rat. 3. All living Creatures even brute Beasts Fowls c. in their kinds do look up after a sort to God for supply of their wants Psal 145. 15. The eyes of all look unto Thee or wait upon Thee c. The young Ravens cry unto God and seek their meat from him c. Use 1 Vse 1. See the Cause why many wanting Temporall and Spirituall Blessings have not their wants supplyed They use not the means they look not up to God they seek not to him by prayer Daily Jam. 4. 2. They have not because they ask not c. Vse 2 Vse 2. Remember and be carefull in all wants of Temporall and Spirituall good things to look unto God by Faith and to seek to him by prayer Then will He give us the good things we desire so far as shall be good for us c. Observ 2 Observ 2. The blessing of bodily Health is from God c. He sighed In Token and Testimony of inward Grief and compassion with which he was moved in himself for the misery and affliction laid upon this Deaf and Dumb man by the Hand of God and especially in respect of that corruption of sin which was in him and was the Originall Cause and Root of this misery Observ 1 Observ 1. See here the truth of Christ's Humane Nature in that he was subject to such infirmities of Man as are meerly Naturall and not Sinful as to be inwardly affected with Grief and to shew it by sighing c. But of this often before Observ 2 Observ 2. Christ Jesus our Lord is a mercifull and compassionate Saviour unto his Elect being touched with feeling of their miseries and with grief for them when he was upon Earth in state of Humiliation See Joh. 11. 33. And though he being now Glorified in Heaven is not subject to the passions of Grief Sorrow c. as he was subject unto upon Earth yet he is still a mercifull and compassionate Saviour tenderly and mercifully affected towards the Faithfull in all their miseries of Soul and Body being ready to help and relieve them therein and to comfort and deliver them out of their miseries in due time Hebr. 4. 15. we have not an High Priest which cannot be touched with feeling of our Infirmities c. Use 1 Vse 1. See how great hardness of heart possesseth us by nature in that we are not touched with feeling of our own sins and miseries which caused Christ himself to Grieve and Sigh and groan inwardly when he was on Earth c. Vse 2 Vse 2. Comfort to God's Children against all Miseries and Afflictions yea against all Sins and Corruptions remaining in them Remember that Christ Jesus is to them a mercifull and Compassionate Saviour c. Vse 3 Vse 3. Let us every one after Christ's example learn to be affected with Grief and Compassion for the miseries of our Brethren and Sisters c. But of this the last Day Mark 7. 33. 34 35. And he took him aside from the multitude and put his fingers into his Ears and he spit and Aug. 18. 1622. touched his Tongue And looking up to Heaven he sighed and saith unto him Ephphatha that is Be opened And straightway his Ears were opened and the string of his Tongue was loosed and he spake plain IN these Verses the Evangelist setteth down the manner of Christ's working this Miracle and the Miracle it self Touching the manner two things are laid down 1. His preparation to the working of it Taking the Deaf and Dumb man aside from the multitude 2. His Behaviour or Carriage at the time of working it Of his preparation I have spoken In part also of his manner of carriage in working the Miracle which carriage stands in two things 1. In certain outward Actions or Gestures used As putting his Fingers into the Ears of the Deaf c. 2. In his powerfull Word added to the foresaid Actions Saying unto him Ephphatha that is Be opened Touching the Gestures and Actions we have spoken Now to speak of the Word which he added Ephphatha A Syriack word which signifies as much as Be thou opened as the Evangelist himself doth interpret it It is derived from the Hebrew word Pathach which signifies to open Quest Quest Why doth he add this word unto the former Actions and Gestures seeing he could have Cured the Deaf and Dumb without speaking any such word unto him Answ Answ To shew that howsoever he pleased to use those outward Actions of putting Fingers into his Ears and touching his Tongue c. as Signs and Testimonies of his Power and Will to Cure the Deaf and Dumb yet there was no vertue or efficacy in those Actions of themselves to Cure him but that all the healing Power and Vertue was from Christ himself as he was God therefore he doth not only put his Fingers into the ears of the Deaf and touch his Tongue with spittle thereby to shew testifie his Power and Will to Cure him but withall he addeth this word uttered with his own mouth thereby to shew that this Miracle must be wrought by his own divine Power which Power he manifested shewed forth by this his Word Note that this word of Christ was used by him not only as a bare Figure and Testimony of his Power and Will to work this miraculous Cure but also as an effectuall means by which he wrought the Miracle and therefore although he had before used those Gestures of putting his Fingers into the ears of the Deaf and of touching his Tongue Yet the miraculous effect followed not till he added his Word which shews that the Miracle was not wrought by means of those former Gestures used but by means of the Word added unto them not that there was any Power or Vertue in the syllables or bare sound of the word Ephphatha of it self for it was a common ordinary word in the Syrian Language which our Saviour Christ and the Jews
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
Where note four things especially 1. That it is an abstinence from bodily Food viz. a totall abstinence for a time against the Papists who make it to consist onely in choice of meats as in abstaining from Flesh and eating Fish On the contrary Hester 4. 10. She requireth the Jews neither to eat nor drink for three dayes space during the Fast 2. It is not onely a refraining of bodily Food but of other outward delights and comforts of this Life as of brave and costly Apparrel Recreations c. Therefore in ancient Times the People of God used in time of their religious Fasts to lay aside their best Apparrel and to put on Sackcloth c. See 2 Sam. 12. David's practice 3. It is a voluntary abstinence freely and voluntarily taken up and used by the People of God upon special and extraordinary occasions not forced upon them by compulsion as amongst the Papists who impose the outward abstinence as a matter of absolute necessity at sett and ordinary times holding the contrary a mortal sin c. 4. Such an abstinence as is so used to a religious end and purpose viz. as a help and furtherance to us in the more zealous and devout performance of some religious Duties of God's Service as prayer hearing the Word of God practice of Repentance and humiliation of our selves for Sin c. Now a religious Fast is either publike or private c. Of the second The causes of taking up and using this religious exercise of Fasting are three especially 1. Some grievous sin or sins of our own or others for which we have need to sue earnestly unto God for pardon 1 Sam. 7. 6. The Israelites having provoked God by Idolatry kept a publike Fast So Nehem. 9. 1. 2. Some grievous Calamity or Judgment of God which is either upon us or justly feared to come upon us or upon the whole Land for our Sins which we desire to have removed or turned away Joel 1. 2. chapters The Jews are called to publike Fasting to turn away the Judgments of Famine and Sword threatned against them So the Ninivites Jonah 3. when the Lord threatned Destruction against their City c. 3. Some great and extraordinary blessing which we or the whole Church doth stand in need of Dan. 9. to obtain deliverance from Captivity c. Ezra 8. 21. To obtain a prosperous Voyage in their return c. So here our Saviour shews that for the obtaining the extraordinary Power of casting out Devils fasting was necessary for his Disciples Now followeth the particular Instructions from the words Observ 1 Observ 1. That for the obtaining of great and extraordinary benefits and blessings from the hands of God not onely prayer is necessary but also special and extraordinary prayer joyned with great and extraordinary fervency and earnestness yea prayer joyned with fasting as a help and furtherance to it the better to stir up the fervency thereof Such is the prayer here required by our Saviour in the Disciples for the obtaining of this extraordinary Gift and Power of casting out this worst kind of Devils from the possessed So Jam. 5. 16. The effectuall fervent prayer of a Righteous man c. And this may appear by that which we have heard before touching the causes of a religious fasting in that one special cause thereof is for the obtaining of such great and extraordinary blessings as we or others do stand in need of Vse Use See what we are to do in this case if at any time we do feel the want of any great and extraordinary blessing either Spiritual or Temporal viz. To betake our selves not onely to the exercise of prayer but to extraordinary and most fervent prayer yea to joyn prayer with fasting therewith as a means to humble us the more and to quicken and stir up to greater fervency in prayer for the obtaining of such great blessings as we stand in need of To this end labour to be touched with lively feeling of our want of such blessings as we sue for c. Observ 2 Observ 2. See here the excellency of the exercise of religious fasting being rightly used in that it is a special help and furtherance to us in the duty of prayer serving to stir us up unto the greater fervency therein and so to make our prayers the more effectual and powerful to prevail with God for the obtaining of those things which we sue for whence it is That prayer and fasting are so often joyned together in Scripture to shew that fasting is a special help unto fervency in prayer Therefore we find them so often joyned together As Luke 2. 37. Anna served God in the Temple with fastings and prayers Night and Day Acts 10. 30. Cornelius joyned them together 1 Cor. 5. 7. Man and Wife are sometimes to refrain the society of the marriage Bed that they may the more freely give themselves to fasting and prayer So in many other places fasting is joyned with prayer as a special help and furtherance to the more fervent and zealous performance of it And for this cause some of the antient Fathers do call fasting the wing of prayer by which it doth the more swiftly and forcibly ascend up to Heaven and come before the Lord to prevail with him Reason Reason The outward abstinence from bodily Food and other Comforts of this life is a means to affect us the more with the sense and feeling of our wants and to make us pray with greater feeling and fervency And as Fasting is a help to Prayer so also to all other duties of God's Worship Vse Use This should encourage and move us to take up and use this excellent religious Exercise of Fasting joyning it with Prayer and other Duties of God's Worship so often as God doth give us just cause or occasion either publickly or privately not doubting of the good issue and success thereof being rightly performed in truth of heart Mark 9. 30 31. And they departed thence and passed into Galilee and he would not that any man should know it June 24. 1627. For he taught his Disciples and said unto them The Son of Man is delivered into the hands of men and they shall kill him c. HItherto of the second general part of this Chapter viz. The History of the Miracle wrought by our Saviour upon the lunatick possessed Child in casting the Devil out of him and healing him Now followeth the third part of the Chapter laid down in these Verses which contain in them our Saviour Christ's Prediction or Fore-telling unto his Disciples of his future Passion and Resurrection which was not long after to be fulfilled This he foretold them before in the 31. Verse of Chap. 8. and now he doth it again In the words three things are contained 1. The Occasion of this Prediction or Repetition of the Doctrine of Christ's Passion and Resurrection viz. His departure with his Disciples from the place where he wrought the former
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
Salvation of others Souls must shew it self by a diligent use of all good means to further their Salvation c. Reasons Reasons 1. It is the property of true Charity not to seek her own things 1 Cor. 13. 5. that is not onely her own good but the good of others especially their Spiritual good and Salvation 2. We are fellow-members of the sâ—me body of Christ at least in profession and therefore as in the natural body the men bers have a natural care of the mutual good of each other so should we c. 1 Cor. 12. 25. 3. In the Lords Prayer we are taught to pray for the comming of Gods Kingdome therefore we are to be carefull of the Salvation of others as well as of our own that by this means Gods Kingdome may be enlarged Use 1 Vse 1. For reproof of such as have little or no care of the Salvation of others but are rather carelesse thereof Many trouble not themselves or their thoughts at all about this matter much less do they take any pains or use means to further others to the Kingdome of heaven but let the Souls of others sink or swim all is one to them like unto Cain who asked whether he was his brothers keeper What is to be thought of such surely this that themselves are not likely to be saved if they continue thus careless of the Salvation of others and do not repent of this sin I cannot believe saith Chrysostome that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour Chrysost de Sacerdot lib. 6. A Christian cannot go to heaven alone but must needs labour to drâ—w others with him Use 2 Vse 2. To exhort every one of us to this sollicitous care for the Salvation of others and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven as Prayer Instruction Admonition c. The Lord will not have us go to heaven alone but to draw others c. especially such as have charge of others ought to shew this care as Ministers of the Word Parents Masters of Families c. Paul sayes the care of all the Churches came upon him daily 2 Cor. 11. 28. Mark 10. 27. And Jesus looking upon them saith With men it is impossible but not with God c. Nov. 9. 1628. IN the former Verse we heard that when our Saviour taught his Disciples how exceeding difficult a matter it is for rich men and especially the covetous rich putting trust in riches to be saved hereupon the Disciples being astonished at the strangeness of his doctrine and considering with themselves how common and natural to all men the sin of covetousness is moved this question or doubt among themselves Who then could be saved implying the small number of such as were like to be saved especially of the richer sort if it were so c. Now in this 27. Verse the Evangelist shews how our Saviour took occasion to answer and resolve this doubt which the Disciples had privately moved amongst themselves And because as it seems they so conceived our Saviour as if he taught it to be not only hard but simply impossible for the coveâ—ous rich to be saved therefore to correct this errour in them he now teacheth more plainly how far it is impossible and how far possible for such covetous rich men to be saved that it is impossible to men but not to God c. In the words consider two things 1. The gesture used by our Saviour towards his Disciples at the time of uttering these words to them He looked on them As before Verse 23. By this gesture intimating to them that as God he knew their private conference and reasoning about the matter though he were not present with them to hear it 2. The words themselves which he uttered to his disciples consisting of two parts 1. He shews how far and in what respect it is impossible for covetous rich men to be saved even as it is for a Camel to go through a needles eye viz. With men that is in respect of mans power 2. He shews how and in what respect it is not impossible but possible for such to be saved namely With God that is in respect of the divine power of God and hereof he gives the Reason in the last words of the Verse from Gods Omnipotency Because with God all things are possible First of the gesture used by our Saviour Looking on them c. Observ Observ An evidence and proof of Christ's God-head in that he being absent and out of the hearing of the discipleâ— when they moved that question Who then could be saved yet knew and was privy to the words they spake and the conference they had among themselves This was by the power and vertue of his Divine Spirit as he was God by which he knew all things even things done and spoken out of his â—ight and hearing yea the very thoughts of his Disciples and of all other men See before upon Chap. 8. 17. and Joh 21. 17. where Peter confesseth unto him thus Lord thou knowest all things c. Of the second The words themselves here uttered by our Saviour to his disciples With men it is impossible c. Object Object It may seem that our Saviour sayes no more here of covetous rich men then may be said of such as are tainted with any other sin and do live in it For in respect of man's power it is also impossible for any sinner to be saved and on the other side it is true that by the power of God other sinners as well as the covetous may be saved Answ Answ 1. There are degrees of impossibility with men or in respect of man's power according to the different causes of it or impediments concurring to hinder that which is impossible from being effected and so that is said to be less impossible which hath â—ewer causes or less impediments to hinder the effecting of it and yet hinderances enough to make it simply impossible to be done on the other side that is said to be more impossible which hath more or greater causes to hinder the effecting of it Now of this latter kind of impossibility our Saviour here speaketh when he sayes It is impossible in respect of man's power for covetous rich men to be saved meaning that it is not only impossible but in a special manner and high degree of impossibility in regard of the many and great impediments which hinder the salvation of such in respect of man's power in regard whereof it is more impossible for the covetous to be saved than for sundry other kinds or sorts of sinners which live in other sins â— Whereas our Saviour sayes That by the power of God it is not impossible but possible for covetous rich men to be saved although the same may be said also of such as live in
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ— before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the
contrary it doth include the use of other means as prayer and all other means tending to the same end So that as we are by faith to trust and rely upon God for supply of our wants and for the obtaining of all things needful for us both for soul and body so withall we are not to neglect other means ordained of God for the obtaining of those blessings and good things which we desire at the hands of God but we are carefully to use all such means and in the use of them to trust and rely upon God and no otherwise For example In matters of the Soul as we are by faith to trust in God for the pardon of our sins and for eternal life so withall we are to use orher good means appointed of God for the obtaining of these great and unspeakable blessings as the practice of repentance prayer hearing of the Word receiving the Sacraments c. So in things of this life which concern the body and outward estate as we are by faith to depend upon God for our health wealth maintenance c. so withall to use other good means to this end as diligence in our Callings frugality wise providence in ordering our affairs c. So in time of trouble or danger as we are by faith to rest on God for deliverance so not to neglect other means c. but in use of all good means to trust in God for help c. Thus have the Saints of God used to do Jacob having a promise from God that he should prevail with men did no doubt by faith believe this and trust in God that he should prevail with his brother Esau to pacifie his wrath c. And yet for all this he neglected not other means but carefully used the best he could devise as we see Gen. 32. So Paul Act. 27. 31. though he did believe and trust in God for the deliverance of himself and all the rest that sayled with him in the same ship in time of that dangerous Tempast which happened yet for all that he would have other ordinary means used he would have the Mariners abide in the ship c. Thus ought we at all times and in all our necessities wants and distresses not only by faith depend upon God for those things we desire and stand in need of but withall carefully use other good means c. And the more faith we have to trust in God the more careful will we be to use other means c. Mark 11. 24 What things soever ye desire when ye pray believe that ye receive them and ye April 18. 1630. shall receive them Observ 4 Observ 4. IN that our Saviour having before exhorted his Disciples to the practice of faith in depending upon God for the obtaining of the gift of Miracles and of whatsoever else was needfull and fit for them Now in the next place he doth stir them up to prayer as another means next and subordinate to faith for the obtaining of all things needful for them hence we may learn That next unto faith or confidence in God prayer is the best and principal means whereby we are to obtain at the hands of God all things which we desire and are needful for us I say next unto Faith Because Faith is the chief and principal means as we heard Verse 22. but prayer is also a means yea the principal and only ordinary means next unto faith for the obtaining of the things we desire and want And it is such a means as Faith it self teacheth and enableth us to use for Faith doth not of it self alone or immediately obtain good things at the hands of God but by means of Prayer and no otherwise ordinarily so that as faith is the means to obtain all good things at the hands of God so also is prayer together with faith and next to faith Withall note by the way another difference between Faith and Prayer That Faith is an inward means in the heart whereas Prayer is both an inward and outward means to obtain those things we desire for it is not only in the heart but is expressed outwardly in words and outward gestures as occasion is offered c. Now for proof of the Point delivered viz. That next unto Faith Prayer is the principal and ordinary means whereby we are to obtain of God all things which we desire and are needful for us This may appear he cause in Scripture we are not only required to believe and trust in God for all things we stand in need of but we are likewise commanded to seek to God and to call upon him by Prayer for supply of all our wants and for the obtaining of whatsoever we desire and is fit for us Matth. 7. 7. Ask and ye shall have seek and ye shall find c. Joh. 16. 24. Hitherto ye have asked nothing in my Name ask and ye shall receive c. Jam. 1. 5. If any want wisdom let him ask of God Phil. 4. 6. Be careful for nothing but in every thing by prayer and supplication c. let your request be made known unto God So Psal 50. 15. Call upon me in the day of trouble c. In these places we are required to go and seek to God by prayer in all our necessities c. Now it is Faith that teacheth and enableth us to do this therefore next unto Faith Prayer is the ordinary and principal outward means appointed of God for the obtaining of all things which we desire and are needful for us By this the Saints of God have obtained all things needful which they desired not only by faith but by prayer joyned with it and proceeding from it Thus Jacob wrestling with God by Faith and Prayer obtained the blessing Hos 12. 4. So Psal 22. 4 5. Our Fathers trusted in thee and thou didst deliver them They cryed unto thee and were delivered They obtained deliverance not only by faith as the principal means of it but also by prayer as a subordinate means next to faith and proceeding from Faith Note here That we do not make Prayer to be any meritorious cause of obtaining the things we desire c. but only a means which God requireth us to use in obedience to him and for the better fitting and qualifying of us to receive all things from him We do not by our Prayers merit any thing at the hands of God as Papists falsly imagine but we receive all of his free grace and mercy and for the merits of Christ alone c. Use 1 Vse 1. See the excellency of Prayer being the chief and principal means next unto faith for the obtaining of all things which we desire of God and are needful and fit for us The Key to unlock and open the Lord's Treasury or Store-house that we may from thence receive all blessings needful for Soul and Body and all deliverances in time of trouble and danger By this we have power with God as Jacob
c. This is one of the principal and most excellent works of Faith which it worketh in us and for us the work of Prayer even such a work as brings much glory to God and singular comfort to our selves c. which should therefore draw our hearts to the love of this exercise and Duty of Prayer more and more causing us highly to esteem of it c. Vse 2 Vse 2. See what is one great cause why we want many good things which we desire and cannot obtain It is because as there is great want or weakness of Faith in us so we are slack and negligent in this Duty of Prayer in calling upon God in our necessities c. Jam. 4. 2. Ye have not because ye ask not This neglect of Prayer is one main cause which hinders good things from us This is true not only of wicked men and hypocrites who have no faith and so cannot pray at all but even of the Saints and Children of God who oftentimes by reason of the weakness of their faith or because they do not so stir up this gift of God in themselves as they should are too cold or careless in the Duty of prayer and so by this means they come short of many blessings and good things which they desire and might otherwise receive from God See then that weare not to blame the Lord as if he were slack to give us the things we desire and are needful for us but we are to blame our selves and our want of Faith and slackness in prayer Here is one main cause that we want so many blessings for soul and body which we desire and might otherwise enjoy What 's the cause that we want pardon of sins at least such a comfortable assurance thereof as we desire It is because we do not so often and earnestly sue to God in prayer for it So what 's the cause we want feeling of God's Favour and Love c That we want strength to resist temptations of sin power and ability to mortifie our lusts c. patience to bear afflictions meekness wisdom to carry our selves c It is because we are too slack in asking these things of God in prayer So for Temporal blessings What 's the cause we want health wealth good success in our Callings and business c. Because we are negligent in seeking to God by prayer c. or if we perform this duty yet not in due manner but coldly sleightly formally without faith and true feeling of our wants c. Vse 3 Use 3. See what to do if we would obtain those things which we desire and stand in need of so far as God seeth fit for us Use the means ordained of God yea the chief and principal means next unto Faith which is Prayer and calling upon God in all our necessities and wants daily and from time to time Be frequent diligent and constant in this exercise To this end labour for Faith and to pray with true feeling of our wants and with fervency of heart and affection remembring that Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much c. Remember and think often of the excellency and necessity of this Duty of Prayer being the only ordinary means for the obtaining of all things needful for us both for soul and body the means to draw down all blessings of God upon us both spiritual and temporal the only way to obtain help comfort and deliverance in all troubles c. See then that if there were nothing else to move us to diligence and constancy in this Duty yet our own good and benefit should move us to it So that as the Commandment of God and his gracious Promise annexed should first and principally move us together with the excellency of the duty in it self so our own daily necessities and continual wants should quicken and stir us up to more and more diligence fervency and constancy in this excellent Duty c. Non melior orandi magister quà m necessitas Luther Observ 5 Observ 5. In that our Saviour directs this Exhortation to his Apostles especially and that upon occasion of their desire to have the gift and power of Miracles further confirmed to them hence gather That as the Apostles had need of Faith in working Miracles so also of Prayer unto God by whose power alone they wrought them and not by their own power as our Saviour Christ did At least sometimes they were to use prayer See Matth. 17. 21. And though our Saviour Christ also himself did sometimes use prayer when he was to work Miracles as â—oh 11. 41. yet that was only as a preparative to the work and not as a means whereby the Miracle was wrought c. for that was by the power of his Godhead And therefore at the very time of working the Miracle he used no prayer but only his powerful Word Verse 43. It followeth Believe that ye receive them These words contain the Condition which our Saviour requireth of his Disciples to be observed in all their prayers that they may be effectual to obtain what they ask The Condition is Faith that is a firm belief and perswasion that they shall obtain those things which they ask of God in prayer Observ Observ One Condition or property required in true prayer that it may be acceptable to God and effectual for the obtaining of those things we desire is this that it be made in faith that is with a firm and undoubted perswasion that those things which we ask shall be granted unto us Jam. 1. 5. If any lack wisdome let him ask of God c. But let him ask in faith nothing wavering For he that wavereth is like a wave of the Sea c. For let not that man think he shall receive any thing of the Lord. Therefore also Jam. 5. 15. true prayer which prevaileth with God is called The Prayer of faith to shew that it comes from Faith and must be made in faith 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without doubting If we must not doubt in prayer then on the contrary we must believe and rest perswaded that we shall obtain the things we ask Reas 1 Reason 1. Without faith it is impossible to please God Heb. 11. 6. For our persons must first be accepted before any duty or service we perform can be accepted of God Now our persons come to be accepted only in Christ and that by means of Faith believing in Him and apprehending his righteousness Now the same Faith perswades us withall that our persons being accepted God will grant the Petitions we ask of him for Christ's sake Reas 2 Reason 2. God hath promised to hear our prayers and to grant our Petitions which we offer up to him in Christ so that we pray in due manner therefore we are to believe and rest perswaded hereof upon his Word and Promise Quest Quest How far forth are we
it which was as good and better for the Apostle at that time So when we pray in faith for deliverance out of some crosse or affliction if he do not give deliverance yet he gives strength and patience to bear it c. 3. Though God do not presently or forthwith give unto his Children those things which they ask in Faith yet he may and doth sometimes give them afterward yea long after they have Prayed for them Vse Use Great comfort and incouragement to us in all our Prayers so far forth as we can and do offer them up to God in true Faith believing that our persons being accepted in Christ he doth also accept our Prayers and will grant our sutes and supplications If we thus pray we shall not we do not pray in vain but are sure to be heard yea to obtain our desires yea whatsoever we ask though never so hard and difficult to be obtained for so it is here said What things soever c. at least so far as stands with Gods will and is good and fit for us God sayes to us According to thy Faith so be it unto thee What a comfort is this to us in all our Faithfull Prayers yea though thy Faith be but weak yet if true and sincere it shall make thy Prayer effectual and powerful with God as the Prayer of Jacob was when he wrestled with God and obtained a Blessing c. So shalt thou if thou wrestle as he did by Faith and Prayer c. Never was any Faithfull Prayer made in vain nor did return from God empty but alwayes prevailed either for that which was asked or for something else much better and more for Gods glory and the good of the party praying Mark 11. 25. And when ye stand Praying forgive if ye have ought against any that your Father April 25. 1630. also which is in heaven may forgive you your Trespasses IN the former verse our Saviour exhorted his Disciples to the practice or exercise of Faith in Prayer shewing withal the power and efficacy of that Prayer which is made in Faith that it is effectual to obtain whatsoever we ask of God agreeable to his will Now having thus made mention of Prayer as the ordinary and principal means next unto Faith for the obtaining of all things needfull at the hands of God he takes occasion in ver 25 26. to insist further upon this duty of Prayer and as before he required them to pray in Faith that is with a firm perswasion that they should obtain their desires if they would have their Prayers effectuall so now he requires of them the practice of a further duty in prayer to the end their Prayers may be acceptable to God and effectual for the obtaining of those things they desired and stood in need of and that is the practice of brotherly love in free forgiving of wrongs and injuries done unto them and to this he now exhorteth them Where 1. Consider the exhortation it self in these words And when ye stand Praying forgive if ye have ought against any 2. A twofold reason added to strengthen the exhortation 1. From the benefit and good which should hereupon follow viz. the pardon of their sins at the hands of God That your Father also c. 2. From the contrary hurt and danger like to ensue if they do not forgive such as offend and wrong them Then they shall not be forgiven of God ver 26. But if you do not forgive c. First of the exhortation it self When ye stand Our Saviour seems to allude to the common custome of the Jews in those times which was to stand in time of Prayer For although it is not likely that they did alwayes or constantly use this gesture of standing at Prayer but that they did sometimes also use other gestures especially the gesture of kneeling as may be gathered from Daniel's practice Dan. 6. 10. and from the practice of our Saviour Luke 22. 41. Yet notwithstanding it seems most probable that this gesture of standing at Prayer was very common and usual with them in those times especially in their publick and solemn Prayers as may be gathered from this and other places of the New Testament where this gesture is mentioned as Matth. 6. 5. Hypocrites love to pray standing in the Synagogues and corners of the streets that they may be seen of men c. Luke 18. 11-13 Both the Pharisee and the Publican are said to stand praying in the Temple And the reasons why they so often used this gesture of standing at Prayer seem to be these 1. Because this was a very ancient custome and practice in the Church as may appear even in Solomons time who stood and Prayed that solemn Prayer 2 Chron. 6. 12. And 2 King 5. 11. Naaman sayes of the Prophet Elisha I thought he will come out to me and stand and call on the name of the Lord his God c. 2. Because it was in it self a decent and reverent gesture by which they professed and testified their obedience and dutifulness towards God as servants standing before their Master ready to do his will as it is said of Solomons servants 1 King 10. 8. Vide Drus in Matth. 6. 5. When ye stand Praying That is when ye are about the exercise of Prayer setting your selves to the performance of it in any special or solemn manner especially in publick for that our Saviour seems chiefly to have relation to in these words yet so as under this he comprehends all kind of Prayers as well private as publick Forgive See that ye do freely remit and pardon such as are your enemies or have done you any wrong laying aside all malice and grudg of mind and all purpose and desire of revenge against such as are your enemies If ye have ought against any If ye have any matter of just complaint or controversy against any other whatsoever for any kind of offence wrong or injury done unto you So Matth. 5. 23. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee c. See also Col. 3. 13. In the words explained consider three things 1. A description of Prayer by the outward gesture then commonly used amongst the Jews viz. standing When ye stand and Pray 2. A special duty which our Saviour requireth of his Disciples to be practised in time of Prayer or whensoever they should be therein imployed and that is to forgive whatsoever offences and wrongs had bin done against them by others When ye Pray forgive c. 3. The extent of the duty to all persons that had wronged or offended them and to all wrongs and offences committed against them If ye have any thing against any man Of the first Our Saviour Christ doth not here disallow the gesture of standing in Prayer being then much used amongst the Jews especially in publick Prayer but he doth rather allow and justify it being as it was
God That your Father which is in Heaven may forgive you c. Observ 1 Observ 1. Forgiveness of sins and true assurance of it is such a blessing and benefit as Christians ought earnestly to desire and seek to be partakers of This is here presupposed for else our Saviour would not use this as a motive or reason why they should forgive that so they might be forgiven of God and be assured of it A blessing most excellent and most necessary for every one as necessary for us as any thing in this world as health wealth c. yea much more necessary then any of these or life it self c. And therefore well worth the desiring and seeking and most earnestly to be sought and laboured for One main blessing which we are taught to ask of God in the Lord's Prayer yea the chief of all spiritual blessings which there we ask for our selves next to God's glory coming of his Kingdom and doing of his Will though it be not named in the first place but after our daily bread yet it is the chief of all blessings which concern our selves and our own good immediately Hos 14. 2. The Church is taught to pray for this blessing above all other and how to pray for it Take with you words and turn to the Lord say unto him Take away all iniquity c. How earnestly does David sue for this blessing and assurance of it Psal 51. and Daniel Dan. 9. 19. and Peter exhorts the Jews Act. 3. 19. and Simon Magus Act. 8. 22. Reas 1 Reason 1. In this standeth our happinesse Psal 32. 1. And without it every one is most wretched Reas 2 Reas 2. Without pardon of sin we lye open to the Wrath of God continually and to all Judgments threatned in his Word Joh. 3. 36. He that believeth not the wrath of God abideth on him Reas 3 Reas 3. Without it we can have no true peace either with God or in our conscience but our Conscience must needs be troubled and tormented with terrours and fears c. Esay 57. ult No peace to the wicked Rom. 5. 1. Being justified by faith we have peace with God c. Reas 4 Reas 4. Our sins nor pardoned do separate between God and us hindering his favour and all blessings and good things from us Esay 59. 2. Your iniquities have separated c. Jer. 5. 25. Your sins have withholden good things from you Use 1 Use 1. See by this the folly of many Christians who shew so little desire and take so little care or pains to get pardon of their sins Other matters they desire and seek after of far lesse worth and excellency as health wealth earthly delights c. Psal 4. Who will shew us any good but of all other things do least seek pardon of their sins and true assurance of as if this were a matter needless or of small moment whereas it is the most needfull thing in the world for them to seek and more worth than all the World to a Christian Yet how is it neglected by many And what folly is this in men to desire and seek so much after this World and the vain things of it and to let go the pardon of their sins which should be sought before all Are not these penny-wise and pound-foolish Yea many that go for wise and understanding men in the World yet are thus foolish and sottish in this matter desiring and seeking all other things almost which they stand in need of more then they do the pardon of their sins One seeks health of body another seeks Wealth Money Farms increase of Corn and Cattel c. Another seeks a Wife or Children c. Another honour and preferment in the World c. In the mean time they neglect pardon of their sins without which all this World can do them no good nor give true peace contentment or comfort What good can health wealth money children c. yea what good can all the World do to a man that hath not his sins forgiven that lyes under the wrath of God c. Matth. 16. What shall it profit a man to win the whole world and lose his soul What was the rich glutton in Hell the better for all his Wealth delicate fare and costly apparel which he enjoyed in this life No creature is so miserable as man without pardon of his sins living and dying so Of such it may be said as of Judas Good for them never to be born When a brute beast dyeth there is the end of their misery not so with such as dye in guilt of their sins then especially begins their woe c. See then the extream folly and madnesse of such as have so little desire and care to get the pardon of their sins preferring all other matters almost before this which had need of the first place Some seek it not at all scarce think of it seriously at any time or how to obtain this unspeakable blessing they are so drowned in the World either in profits or pleasures in farming c. Others seek it but it is very coldly sleightly and negligently they will be at no pains to get it Whereas in following the World as profits pleasures and they spare no pains but will toyl like beasts c. Rise early go late to bed c. A sign they neither know nor feel the excellency of this benefit of forgiveness of sins nor their want of it nor misery without it c. Vse 2 Vse 2. To stir up all to an earnest desire and seeking after this great benefit the pardon of their sins and good assurance of it in their own souls especially such as never yet had any true feeling or assurance hereof Now labour for it and use all means to attain to it I say now forthwith without delay now while thou hast time and means before thee Esay 55. 8. Seek the Lord while he may be found c. Heb. 3. To day if ye will hear his voyce c. Put not off this weighty matter till sickness or old age or thy death-bed as many do but now while God offers grace in the ordinary means as the Ministery of his Word and Sacraments now seek and labour for pardon of thy sins To this end consider the excellency of this blessing that thy happiness consisteth in it and the misery and danger thou art in continually without it being under God's wrath and in danger of Hell every minute c. If thou wert guilty before men of some crime deserving death and shouldst be condemned for it how desirous and careful wouldst thou be to get a pardon from the King how wouldst thou ply and follow this Suite How much more now thou art guilty of so many sins against God c. Consider how many wayes thou hast trespassed and offended him c. And never rest till thou hast made thy peace with God and obtained pardon and forgiveness at his hands for all thy sins
to use Wine for his Stomach's sake c. 1 Tim. 5. 23. And in the sixth Commandment the Lord in forbidding us to hurt or take away our own or others lives doth on the 〈◊〉 enjoyn us to use all good means for the preserving of life Use Vse To reprove those who in sickness of body are negligent and careless of good means for their health as good Diet and Physick Some ignorant People use to say in sickness that God shall be their Physitian and under colour of this they are careless in using the means Such must know that although it is true that God is the best Physitian because he onely who sendeth sickness can take it away yet He doth this ordinarily by means which means he will therefore have us carefully to use So much of his coming to Christ Now to speak of his Prayer or Petition made to Christ First to clear the sense of the words Beseeching him or entreating or praying Him to cure him if it were his Will for this is that he prayed for as the words following do manifestly shew Object Kneeling to him Object St. Luke saith He fell on his face Luke 5. Answ Answ It is likely therefore that first he kneeled to him and then also fell on his face before him Now some think he used these gestures onely in way of civil honour and reverence to Christ as to one whom he took for some great Prophet of God But it is rather thought that he used these gestures in way of religious honour and reverence to our Saviour as to one whom he believed to be more than a meer man therefore St. Matthew saith He worshipped Him Matth. 8. 2. And the words following shew that he attributed a divine power to Christ that he was able of himself to cure diseases miraculously If thou wilt thou canst c. These words have the force of an earnest Prayer for although he doth not directly intreat Him to cure him yet by acknowledging that he had power if he would to cleanse him he doth secretly imply his earnest desire to be cleansed Further we must note that when he saith If thou wilt c. he doth not thereby imply that he doubted of Christ's goodness and mercy toward him but he rather shews the strength of his Faith and that by two things 1. By acknowledging Christ's power to cure him 2. By submitting himself to his Will touching the cure it self as one that desired it no further than Christ should be willing to grant it Now I come to the Instructions Observ 1 Observ 1. First In that this Leper being afflicted with this Disease in his body sought to Christ by Prayer to be cured we may gather that in all Afflictions we should seek unto God by Prayer This is our best Remedy Jam. 5. 13. Is any afflicted Let him pray Psal 50. 15. Call upon me in the day of trouble c. Prov. 18. 10. The Name of the Lord is a strong Tower c. As in time of danger men fly to some strong-hold so should we to God by Prayer in all distresses This is true 1. Of outward Afflictions Hezekiah being in sickness sought to God by Prayer So David Psal 32. So the Israelites suffring hunger and thirst in the Wilderness Psal 107. So Jeremy being in the dungeon Lam. 3. 55. and Jonah in the Whale's belly 2. In inward distress of Conscience through the sense of sin use Prayer as out Remedy Thus David Psal 51. So Paul 2 Cor. 12. 8. Reas 1 Reas 1. To seek God by prayer is the onely way to find help ease and deliverance in any trouble Reas 2 Reas 2. It is the onely way to calm and quiet the heart and to keep it from being too much disturbed or unsetteled with vain fears or distracting cares Use 1 Vse 1. This condemns the practise of those that take wrong courses in their troubles to find ease and deliverance thus in outward afflictions as Sicknesse and the like carnall men in stead of praying fall to murmuring or impatient behaviour yea sometimes they break out into swearing and cursing to shew their rage A most fearfull thing See for this Revel 16. Ver. 9 21. When the Angels powred out the Vials of God's Judgments upon the Wicked they blasphemed the Name of God but repented not to give Him Glory Others in time of Sicknesse or other outward Crosses seek help from Wizzards or Witches So leaving God they seek to the Devil as Saul in his Distresse sought help from the Witch of Endor So in inward troubles of Conscience through the feeling of Sin some in stead of prayer betake themselves to merry-company or recreations to put it away But this is the way to increase this trouble and not to asswage it Vse 2 Vse 2. See what to do in every trouble outward or inward seek unto God by prayer do this in all afflictions outward or inward Prayer is the best remedy in them all this will help when nothing else will help use it therefore Art thou in bodily Sickness pain or under any other outward Crosse sit not still grieving and disquieting thy self in vain this will not help but hurt rather The onely way is to go pray unto God now He calls thee to it in speciall manner let this be thy first remedy turn to him that smiteth thee turn to him I say by prayer in humble manner acknowledging thy Sins craving pardon for them and patience and a holy use of thy Crosse and deliverance in God's good time The more heavy the Lord's hand is upon thee the more earnest be thou with Him in suing to Him for ease comfort and deliverance The more sharply he Chastiseth thee cleave the closer to him by Faith in prayer our afflictions should stir us up to prayer If we have bin negligent of it in prosperity yet in the evil day when God layes his hand on us we must not be slack in this Duty See Esay 26. 16. In trouble have they visited thee c. and Chap. 17. 7. At that Day shall a man look to his Maker c. And as we must use prayer as our onely remedy in outward troubles so also and much more in inward troubles of conscience for sin the way to find ease and comfort is by powring out our Souls to God in prayer Do therefore in this case as David did lay open thy sins to God in prayer and sue to him earnestly for the pardon of them and for the comfortable feeling of His love in Christ c. So much of this That the Leper sought to Christ by prayer for the curing of his Disease Now in the next place I come to speak of the reverent Gesture which he used kneeling unto Christ which he did 1. In way of Religious Adoration and reverence toward the person of Christ 2. In token of true humility thereby professing his unworthiness to receive this blessing from Christ which he craved Mark 1. 40. And there
came a Leper unto him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean March 7. 1618. Observ 1 HEnce gather That in prayer a reverent gesture and carriage of the body is to be used thereby to expresse the inward reverence of our hearts towards God Isa 6. 2. The Seraphims that is the Angels standing before God are said to cover their Faces in token of reverence much more should we use a reverent carriage of our Selves when we come before God in prayer Quest Quest Are we tyed to use alwaies this gesture of kneeling in prayer Answ Answ Not so the Word of God doth not bind us to this or any other particular gesture for in Scripture we find sundry gestures used Some have prayed standing as the Publican Luke 18. 13. and this gesture is also commended Mark 11. 25. Some have prayed sitting as Elijah 1 King 19. 4. and our Saviour Christ at the institution of his Sacramentall Supper blessed the Bread and Wine sitting Some have prayed kneeling as Paul Eph. 3. 14. and Peter Acts 9. 40. Some groveling with their faces on the Ground as Moses and Aaron Numb 16. 22. and our Saviour Matth. 26. 39. So this Leper as St. Luke saith Luke 5. Again some in prayer have stretched out their arms and hands toward Heaven as Solomon 1 King 8. 22. and Moses Exod. 17. 11. Some have lifted up their eyes to Heaven as our Saviour Christ Joh. 17. 1. Some have cast them down as the Publican Luke 18. Nevertheless though in the Word no one particular gesture be prescribed yet we may from the Scripture draw this generall Rule that all gestures used in prayer should be reverent Quest Quest What gestures are to be accounted reverent Answ 1 Answ 1. Such as are comely and decent 2. Such as serve to expresse the true inward humility of our hearts towards God 3. Such as expresse the inward reverence of our hearts Vse 1 Vse 1. To reprove the rude and unreverent behaviour of many in prayer especially in publick prayer Some lying along after an unseemly manner some gazing about some talking or sleeping But suppose they should carry themselves in this rude manner in the presence of an Earthly Prince would it not be hainously taken as a grosse contempt of his person And will not the King of Heaven and Earth take it much more as a high indignity offered to his Majesty that we should come to speak to him in prayer after this unreverent manner Let this abuse therefore be reformed amongst us Use 2 Vse 2. Look to our outward carriage when we come before God in prayer that it be decent and reverent especially be carefull of this publick prayer that by our reverent behaviour in the Church we may give good example to others And that we may be reverent in our outward carriage in prayer both publick and private labour above all to have our hearts affected with inward reverence and aw of God's infinite Majesty before whom we are and to whom we speak in prayer Observ 2 Observ 2. Such as will pray aright must come to God with humble hearts feeling their own vilenesse and unworthinesse of that which they ask So did this Leper come to Christ and this he shewed by the gestures of kneeling and falling flat on his face Thus also did Abraham abase himself in praying to God for the Sodomits Gen. 18. 27. He acknowledged himself to be but dust and ashes So Jacob Gen. 32. 10. I am not worthy of the least of all thy Mercies So Job 40. 4. Behold I am vile c. and Dan. 9. 7. O Lord righteousnesse belongeth to thee but unto us confusion of Face c. and Ver. 18. We do not present our supplications before thee for our own righteousness c. See Luke 18. The Publican Reasons of this point Reas 1 Reas 1. God is most ready to hear and accept those that are humble in heart Psal 34. 18. Jam. 4. 6. He giveth grace to such Reas 2 Reas 2. This sense and feeling of our own unworthinesse will breed reverence in us towards the Majesty of God Use 1 Use 1. See how unfit such are to pray who are proud in heart like the Pharisee Luke 18. God abhorreth them and their prayers He beholdeth them a far off Use 2 Use 2. In prayer Learn to deny our selves and all that is in us and labour to come to God with a lively feeling of our own vilenesse by reason of our sins and of our unworthiness in our selves to receive any good thing from Him The lower we are in our own eyes and the more vile in our own accompt the more highly doth the Lord esteem us and the readier is he to accept us and to hear our prayers Jam. 4. 10. Humble your selves in the sight of the Lord and he will lift you up Come not therefore to God as the proud Pharisee and as the Papist trusting in our own Merits or Righteousness but utterly renounce these things God loves humble Suters not such proud Beggars as the Papists are So much of the outward gesture used by this Leper in beseeching Christ Now I come to the words which he used in his Petition to Christ If thou wilt c. The words were explained before Observ 1 Observ 1. In that this Leper acknowledgeth Christ's Power to cure him we may hence gather That when we come to God in prayer we must rest perswaded and resolved that he is of Power sufficient to grant the things we ask of him Thus our Saviour Christ in his prayer grounded himself upon the Almighty Power of his Father Mark 14. 36. Abba Father all things are possible unto thee take away this Cup from me c. So Paul Eph. 3. 20. Unto him that is able to do exceeding aboundantly above all that we ask or think c. And to this purpose we are taught in the end of the Lord's prayer to use those words Thine is Kingdom Power c. Reas This perswasion of God's power and ability to give what we crave is one speciall help unto our Faith causing us to pray with the more confidence to be heard Reas Vse Labour to be throughly resolved of God's power to grant our petitions Know and be assured that he is an all-sufficient God able to do above all that we ask or think Though the things which we crave may seem to us very difficult and hard to be granted if we respect our own unworthinsse yet if we look at God's Almighty power we shall think otherwise Therefore in all our prayers strive for this resolution that it is possible with the Lord yea that it is easie with him to give that we ask For example dost thou ask pardon of thy sins Thou must first rest undoubtedly perswaded that the Lord can pardon them and that his mercy is great enough to forgive them Dost thou ask deliverance out of any great distresse of
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
in it self a decent and reverent gesture and such as had then bin of very ancient use in the Church Observ Observ That though the Word of God do not expresly tye us to any one particular gesture in Prayer for in Scripture we have examples of divers kinds of gestures used besides kneeling and standing yet nevertheless it is fit for us herein to conform our selves to the good and laudable custome of the Church wherein we live so far as that custome is warranted by the Word of God that is to say so far forth as no gesture is used but such as is reverent and decent serving â—o express the inward humility and devotion of our hearts towards God Now the most humble and reveâ—ent gestures of all other and most commended to us in Scripture are kneeling and standing especially kneeling or bowing the knees before God in token of humility c. and therefore this gesture is sometiâ—es put for Prayer it self Ephes 3. 14. which being so it seems most fit for us to accustome our selves to this gesture of kneeling especially in our set and solemn Prayers and the rather because it is the most general custome of our Church and required also by Authority in the publick Prayers of the Church yet so as that it is not unlawfull but lawfull and fit sometimes also to use the gesture of standing or some otâ—er reverent gesture in Prayer so it be without offence of the Church and at such time especially when we cannot conveniently use kneeling Of the second When ye are Praâ—ing forgive if ye have ought c. Doctr. Doctr. A duty required of all Christians when they set themselves to pray or call upon God if they would have their Prayers accepted they must freely forgive such as have wronged or offended them laying aside all malice and grudg with all desire and purpose of revenge against them 1 Tim. 2. 8. Pray without wrath Reasons Reasons 1. Prayer must be made in Faith as we have heard before in the former verse Now Faith worketh by love Gal. 5. 6. and it is the property of love to forgive wrongs and injuries Ephes 4. 32. 2. True Prayer must be joyned with the practice of Repentance for God heareth not sinners Joh. 9. 31. that is such as live in known sin without Repentance Now there can be no true Repentance without forgiveness of such as wrong us Repentance being a forsaking of all sin and consequently of the sin of malice and revenge against others which cannot be without forgiveness 3. One main thing which we are to ask of God in Prayer especially in our set and solemn Prayers is the forgiveness of our sins but this we cannot do with any comfort or assurance to be heard unless we do forgive others that have wronged us This is taught us in the 5th Petition where we pray to God to forgive us as we forgive others c. Quest 1 Quest 1. Is this forgiveness of wrongs required onely at such time as we pray or call upon God and not at other times Answ Answ Yes it is required at all other times whensoever we are wronged but it is in special manner required when we come to God in Prayer to shew 1. That if we have not before freely forgiven our enemies and such as wrong us yet then we must lest otherwise if we come in wrath or malice to pray God do utterly reject our Prayer as abominable 2. To shew that if we have before forgiven others which have wronged us yet we are then and upon that occasion to renew in our selves this practice of love in forgiving others labouring to find and feel it in our own hearts at that time especially Quest 2 Quest 2. How can we forgive wrongs done to us seeing such wrongs are offences against God and he onely can forgive sins Answ Answ In such wrongs consider two things 1. The offence against God and breach of his command This God onely can forgive 2. The injury or offence done to us also either in our body goods or good name And this we may and ought to forgive when we come before God to Pray Quest 3 Quest 3. How far forth are we bound to forgive wrongs and offences when we come before God to pray Answ Answ Simply and absolutely in respect of bearing any malice or grudg or any revengeful mind against such as wrong us Levit. 19. 18. But we are not alwayes bound to forgive in regard of seeking recompence or satisfaction for the hurt oâ— damage done to us in our bodies goods or good name but if it be some great damage which we cannot bear without being much hindred in our outward estate or in duties of our Calling or Gods service we may in this case lawfully seek satisfaction from such as have so wronged us so it be by lawfull means that is to say by help of the lawfull Magistrate and of good humane Laws ordained to this end Alwayes provided that this be done according to the rules of charity that is to say 1. That we do freely forgive the party offending us in regard of any malice or grudg at all against the person yea that we love the person and be ready to do him good 2. That we do not go to law or seek to the Magistrate in the first place but after we have first tryed other more private and gentle means 3. That when we have advantage in Law against him that hath wronged us yet we do not use extremity but practice Christian moderation Phil. 4. 5. Quest 4 Quest 4. Whether are we bound to forgive in case the party offending us do not confess his fault or ask forgiveness c. Answ Answ Yes we must absolutely and freely forgive howsoever though the party shew no remorse for his fault c. Object Obâ—ect Luke 17. 3. If he repent forgive him Answ Answ 1. Some think our Saviour doth not there speak of forgiveness in regard of bearing malice or grudg against the party for this forgiveness is alwayes and absolutely required whether the party offending us do repent or not but of proceeding to the publick censures of the Church against such parties having wronged us that there should be no such proceedâ—ng in case the party shew remorse and humiliation towards us Sic Perk in Matth. 6. 12. Compare the plaâ—e with Matth. 18. 2. If we understand it of forgiveness in regard of bearing grudg of heart then we may so take it that although we are absolutely bound to forgive yet especially and much more if the party offended shew sorrow and repentance Vide Stellam in locum Vse 1 Use 1. See what to think of the Prayers of such as do not forgive such as have wronged them but live in malice wrath or desire of revenge against others and yet come to pray unto God in publick and private such Prayers are so far from being accepted of God and being available to obtain blessings that on the contrary they
are odious to God Esay 1. 15. When ye make many Prayers I will not hear your hands are full of bloud that is of bloudy or cruel practises So may it be said of all such as live in wrath malice and revenge against others Their hearts are full of bloud that is of cruel and murdering thoughts and affections c. and therefore though they pray never so much God will not hear them Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me Thus do all such as harbour in their hearts the sins of anger malice c. therefore God will not hear their prayers Use 2 Use 2. To stir us up to the practice of this duty of love iâ— free forgiving of such as wrong and offend us and as at all other times when there is occasion so in special when we are to pray and call upon God if we would be fit to pray and would have God to hear us and gâ—ant our requests so far as is good for us see we come not to Prayer in wrath malice or grudg against others though they be our enemies and have wronged us but first forgive our enemies and such as have any way wronged us laying aside all malice anger and thought of revenge against others whosoever they be or howsoever â—hey have wronged us else never think thy self in case to pray or that thou canst pray aright or that God wiâ—â— hear or grant thy Petitions in mercy c. Use 3 Vse 3. Seeing this duty of love in forgiving wrongs and offences is required of us whensoever we are to pray or call upon God hence gather That we are not only once in our life or some few times to forgive our enemies and all that wrong or offend us but that we are often yea daily to do this even as often as we are wronged forasmuch as we are daily to be exercised in prayer and calling upon God and without forgiveness of others and laying aside all malice and grudg against them we are unfit to pray at any time c. Some think they are to forgive only when they come to the Lord's Supper or when they are upon their Death-bed but here see the contrary that we are daily in our life-time to forgive enemies and such as wrong us even as often as we come before God to pray unto him yea such as we have already forgiven we must again and again forgive them and that daily even as often as they offend us though seven times in a day Luke 17. 4. yea not only the same persons but even the same offences which we have already forgiven we are daily to forgive that is to labour more and more to forgive them and to purge our hearts from all malice and grudg against the persons c. and daily to keep our selves in the practice of love Motives to the practice of this Duty of love in forgiving enemies and such as wrong us because it is a duty so hard to flesh and blood 1. Consider God's Commandment requiring this of us Ephes 4. 32. Be kind and tender-hearted forgiving one another as God for Christs sake c. And Matth. 5. 44. our Saviour bids us to love our enemies which cannot be without forgiving them 2. Look at God's Example who forgiveth us and others being his enemies by our sins yea there is nothing more proper to God then to forgive sins and offences committed against him Mich. 7. 18. Thiâ— he doth daily and continually yea infinite and innumerable sins of men c. Therefore herein follow God as dear children and walk in love as the Apostle sayes shewing it by this excellent practice of love in forgiving wrongâ— and inâ—uries c. Nihil Deo hominem tam similem reddet quam remissio offensarum Chrysost 3. Look at Christ's Example while he lived on earth how he did forgive and pray for his enemies which abused him and put him to death he was far from bearing malice and from desire or seeking private revenge in his own cause but committed it to God 1 Pet. 2. 23. Follow him as good and true Disciples in thus forgiving enemies and wrongs done to us 4. Look also at the practice of the Saints and servants of God who have done this before us Joseph though so much abused by his brethren who fold him for a slave c. yet he forgave them all and dealt kindly and mercifully with them David though persecuted by Saul and railed upon by Simei a base fellow yet forgave them both and would not seek revenge though he had Sâ—ul in his hands in the Cave c. Stephen prayed for those that stoned him to death Act. 7. ult 5. Consider That it is a special evidence of grace and of a true Child of God freely to forgive enemies and wrongs done to us by others Col. 3. 12. As the Elect of God put on bowels of mercy kindness c. forbearing one another if any have a quarrell against any even as Christ forgave you so also do ye 6. Consider How much and often we offend God yea daily and continually provoke him and yet we desire he should pardon and forgive us Therefore let us forgive our brethren as we would have God to forgive us But more of this afterward 7. Lastly in all wrongs and offences done against us look at God's Providence by which they happen to us and that by them God doth justly correct us for our sins Though men wrong thee yet God doth thee no wrong in chastising thee thus for thy sins Therefore forgive c. This moved David to forgive Simei 2 Sam. 16. Now followeth the extent of this duty of forgiving enemies and wrongs unto which our Saviour here exhorteth his Disciples in these words If ye have ought against any man Where our Saviour extendeth this duty to all enemies and to all wrongs and offences done against them Observ 1 Observ 1. The true forgiveness of enemies and of wrongs and inâ—uries done to us which is required is to forgive all enemies and all wrongs and offences against us noâ— some only Luke 11. 4. As we forgive every one that is indebted against us Col. 3. 13. If any have a quarrell against any c. Note That this is to be understood of forgiveness in respect of bearing malice or revenge c. which is alwayes required and in all wrongs c. but not alwayes in respect of seeking remedy or satisfaction for the hurt or damage c. Reas 1 Reason 1. We must so forgive our brethren as to be in true charity and love with all men and at all times which cannot be without a general forgiveness of all enemies and all injuries and offences If any one be not forgiven we are not in charity Reas 2 Reas 2. We would have God to forgive us all our sins not some only Therefore we are to forgive all offences of our brethren against us Use Use See what to