in two things 1. His earnestness in that it is said He cryed out 2. His great Humiliation in himself testified by his tears or weeping 3. The matter of his Prayer consisting of two parts 1. A Profession of his Faith in Christ Lord I believe 2. A Petition or Request unto Christ to help his Unbelief Of the first The time Straightway This shews his readiness and forwardness to express and testify his Faith by this Prayer therefore he delayeth no time but presently upon our Saviour's words requiring Faith of him he takes occasion both to profess his Faith and to pray for encrease of it Observ Observ True Faith causeth those in whom it is to be ready and forward in the duty of Prayer and seeking to God upon all occasions omitting no opportunity of putting up their sutes to God especially in time of trouble and distress So here the Father of this possessed Child having Faith in his heart was thereby stirred up to be thus forward to make this earnest Prayer unto Christ so soon as ever our Saviour did give him occasion so to do Straightway he cryed unto him c. And as here he was forward to pray for himself so we have heard before how forward he was to make sute unto Christ for his afflicted Child and that not onely once but he renewed his sute again for him with greater earnestness Ver. 22. It was his Faith though as yet but weak that stirred him up to this readiness and forwardness to pray and seek to Christ both for himself and for his Child in this time of his distress So David Psal 116. 10. I believed therefore did I speak I was greatly afflicted c. His Faith stirred him up to pray in his troubles So 2 Chron. 20. 6. this moved Jehosaphat to be so forward to pray unto God in time of his distress because he did by Faith rest upon God for help and deliverance as appeareth Ver. 12. Use Use By this we may examine and try what true Faith is in our hearts Look whether we be ready and forward on all occasions to pray to God in our necessities especially in time of trouble If it be so this argues Faith in our hearts which stirreth us up hereunto but if we be negligent in Prayer especially in time of our Affliction this argues want or great Weakness of Faith Therefore think it not enough to profess that thou hast Faith to believe God's Power and Goodness toward thee and to rest on his Promises but shew it by forwardness on all occasions to seek to him in Prayer A Child that is perswaded of his Father's Love will seek to him c. So here Faith in the heart opens the mouth in Prayer Now followeth the manner of his praying with fervency and earnestness He cryed out viz. With a loud Voice Now by this he expressed the inward vehemency and earnestness of his heart and affections in this his Prayer Observ Observ One property required in true Prayer is that it ought to be earnest and expressed by outward Signs and Testimonies thereof as occasion is offered as by lifting up the Voice or Hands c. Jam. 5. 16. The effectuall fervent Prayer of a Righteous man availeth much Such have the Prayers of the Saints used to be as here of this Father of the lunatick Child So of Moses Exod. 14. 15. Why criest thou unto me Of David who often in the Psalms mentions his crying unto God by Prayer shewing his vehemency and earnestness therein Psal 18. 6. In my distress I called upon the Lord and cried unto my God So the Prayer of Hannah 1 Sam. 1. 15. she saith she had powred out her Soul before the Lord. Our Saviour Christ Heb. 5. 7. with strong Cries c. Now to the end our Prayers may be â—ervent three things especially are required 1. A lively sense and feeling of our wants and miseries 2. From this feeling of our wants must arise in our hearts an earnest and vehement desire and longing to have our wants supplied and to obtain the things we ask of God Rom. 8. 26. The Spirit maketh requests for us with groanings or sighs not to be uttered This hath made the Saints of God to pray so â—ervently even the sense of their wants causing in them a vehement desire to obtain the things which they prayed for as David in the 51. Psalm feeling his sins and the want of pardon earnestly desiring it prayeth most earnestly for the same 3. To make our Prayers â—ervent there is required perseverance and continuance in the Duty or Exercise of Prayer not fainting or giving over our Sutes and Supplications too soon for he that presently giveth over is not â—ervent in Prayer We must therefore hold out constantly in the duty not onely praying but solliciting and importuning the Lord again and again in our Prayers for those things we desire especially for great and extraordinary Mercies and Blessings Luke 18. 1. Our Saviour spake a Parable to them that men ought alwayes to pray and not â—aint c. Eph. 6. 18. Pray alwayes and watch unto it with all perseverance c See Isa 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a Praise in the Earth Use 1 Use 1. This condemneth the cold and negligent Prayers of many being made without any such â—ervency of heart as should be in them Many make but a Lip-labour of this Duty using words of Prayer without any true feeling of their Wants or earnest desire to have them supplied yea there are many which do not so much as understand the words which themselves use in Prayer much less do they pray with any true feeling or earnest affection of heart Others pray with some feeling and desire of that they ask but it is very cold and negligent Others do too soon â—aint and give over their Sutes unto God they pray now and then for a short fitt or so but are not instant or importunate with the Lord. It is no mervail if such cold and sleight Prayers do prevail little or nothing at all with the Lord Such cold Suiters must not look to speed in the Court of Heaven How should God be affected with thy Prayers when thou thy self art so little affected with them How should the Lord regard thy Prayers when thou thy self dost so little regard them Use 2 Use 2. To stir us up to labour for this â—ervency of Heart and Affections in Prayer And to this end let us strive for a true inward feeling of our Wants and Miseries and for an earnest desire after the things we ask of God This will make us pray â—ervently and earnestly unto the Lord. This will make us not onely to call upon God but even to cry unto him not so much with the Voice of our Mouth as of our Heart This will also cause us to persevere and hold out in our Prayers being instant
or ad salutem Hence it is that we are so often in Scripture exhorted to diligence and constancy in this exercise as Ephes 6. 18. Pray alwayes with all Prayer and supplication in the Spirit c. Use 2 Use 2. This should also move us to desire and crave the faithfull Prayers of Gods servants for us seeing the Prayer of Faith is so effectual to prevail with God Paul doth often desire the Churches to pray for him yea to strive with God by Prayer for him Rom. 15. 30. Now if he had need of the Prayers of others much more We c. Now followeth the second effect or consequent And they call the blind man c. Some think this to be understood of the twelve Disciples or Apostles of Christ which were present that they onely did call the blind man and encourage him to go to Christ in hope of obtaining his sute but nothing hinders but that we may understand it also of the multitude or common-people which were now with Christ at least of some of them that although at first they went about to discourage the blind man in his sute yet now perceiving that our Saviour stood still and began to hearken to him and gave command that he should be called to him they change their minds and do presently call and encourage him to go to Christ c. Observ 1 Observ 1. Though the Lord do for a time suffer the Faith of his Saints and Servants to be tryed and exercised with great difficulties and discouragements which discourage them in the practice of Faith and in Prayer to God c. yet he will not alwayes suffer this but will in due time remove and take away those discouragements and in stead thereof send means of great comfort and incouragement to confirm and strengthen their Faith 1 Cor. 10. 13. God is Faithfull who will not suffer you to be tempted above that ye are able but will with the temptation make a way to escape c. yea the Lord can and will if he see it good turn and change those things which before were means of discouragement to them to become means of comfort and encouragement to them As here he so provided that those who at first did hinder and discourage this blind man by forbidding him to cry unto Christ for mercy should soon after comfort and encourage him to go to Christ c. Like Job's friends who at first discouraged him were afterward a comfort to him Job 42. 11. Use Use This must teach us not to be dismayed or to cast away our Faith and confidence in Gods mercy in time of tryal nor to faint in Prayer though we meet with never so great difficulties and discouragements but to persist and persevere still in the practice of Faith and Prayer to God knowing that he will at length and in due time remove all difficulties and discouragements which hinder our Faith and will send means of comfort to us to strengthen our faith so much the more by how much the more it hath bin for a time opposed Observ 2 Observ 2. Such as have bin a means to discourage and hinder others in good duties when they come to see their fault and offence in so doing ought to be so much the more carefull for time to come to encourage and further those in well-doing whom before they have hindered So here those who at first did forbid the blind man to cry unto our Saviour now they comfort and encourage him c. Paul having before his Conversion Persecuted the Church and so hindred men from believing and professing Christ afterward was the more zealous in Preaching Christ c. Now followeth the third consequent The ready obedience performed by the blind man to the command of Christ calling him unto him Casting away his Garment he rose c. He cast off his garment that it might not hinder him in making speed to Christ which shews his readiness and forwardness and what haste he made to Christ out of the earnest desire he had to obtain his sute that is to have his â—ight restored to him Observ 1 Observ 1. How ready and forward we should be in going to Christo for help and relief in our necessities and miseries whensoever he calls us to come unto him We ought most readily and willingly to go unto him by Faith and by Prayer for help and relief in all our necessities and that without delay even then when he calleth and requireth us to come unto him Thus did this blind man and thus ought we to do after his example Now Christ doth call us to come unto him at all times whensoever we are in distress or misery outward or inward of mind or body whensoever we stand in need of help and comfort from him but especially then when we are in greatest necessity or misery when our necessities and miseries do most of all press us then especially doth Christ Jesus the Son of God call us to come unto him for help comfort and deliverance So when we are inwardly distressed in Conscience feeling the burthen of our sins and Gods wrath Matth. 11. 28. Come unto me all ye that labour c. And I will give you rest c. So in outward troubles and necessities he calls us to come to him by Faith and Prayer for help and relief promising to give it us Matth. 7. 7. Ask and it shall be given you c. Therefore at all such times we are most readily to go unto him by Faith and Prayer for help and relief yea to make haste unto him as this blind man did with the feet of his body so we with the feet of our hearts and affections c. Use Use For reproof of such as are slack and negligent in going to Christ by Faith and Prayer for help and relief in their necessity Being in misery they use other means for help and comfort they seek to men they send for their friends or to the Physitian in sickness c. relying upon these means but have not hearts to go and seek to Christ at least they are not so ready and forward to do this as they should be they do not make such haste to God and unto Christ by Prayer as they should doing this in the first place but they delay and put off this most necessary duty of Prayer by which they should go to Christ for help relief and comfort in all necessities and miseries of Soul and body Though he graciously call and invite them to come unto him at all times and in all their wants c. yet they are slack and negligent in going and seeking to him delaying time and neglecting opportunities of seeking and finding help and comfort in their miseries c. Oh how great enemies are these unto themselves who being called by Christ the Son of God to come unto him for help in all necessities and troubles refuse to go unto him c. As he saith in another
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body â—utwardly What shall it profit thee to be baptized in Body and to â—e unbâ—ptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
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
Grace and for encrease of it in our hearts and to shew it forth in all our carriage that so we may hereby approve our Faith Col. 3. 12. As the Elect of God put on humblenesse of mind c. 1 Pet. 5. 5. Be Cloathed with Humility A most singular Ornament to the Soul of a Christian more beautifying it than the richest Garments do the Body c. Helps for the attaining of this Grace and for increase of it 1. Pray unto God to work and increase it in us Daily it is a Fruit of his sanctifying Spirit c. 2. Come duly to the Ministery of the Word which is powerfull to cast down imaginations and every high thing c. 2 Cor. 10. 4. 3. Labour more and more for true sense of our own Sins and Corruptions that this may beat down proud thoughts in us c. 4. Consider what excellent Promises are made to the Humble Psal 25. God will teach them and guide them in his wayes 1 Pet. 5. and Jam. 4. God giveth Grace to such Esay 57. 15. The Lord dwelleth with such Esay 66. 2. To him will I look that is poor and of a contrite Spirit c. Look at the example of Christ himself the most perfect pattern of all true Humility expressing it in all his Carriage Matth. 11. So much of the first part of her reply to Christ Now followeth the second in these words Yet the Doggs under the Table c. The sense and meaning of them is sufficiently cleared before I come therefore to such Instructions as may arise from them Observ 1 Observ 1. In that this Woman doth not give over her sute to Christ but is more importunate with Him though He refused at first to hear her and delayed to grant her Request yea made shew as if he would never grant it Hence learn What is to be done of us when God delayeth to hear our prayers that is to grant our sutes and supplications made unto Him in our Necessities or Distresses we must not thereupon give over or faint in prayer but be rather stirred up to perseverance and greater fervency in prayer earnestly solliciting the Lord still and giving Him no rest till He hear us As Jacob wrestling with the Lord Gen. 32. 26. would not let Him go till He blessed him So should not we let the Lord go as it were but keep fast hold on Him by Faith in prayer till he hear us and give us that we ask Herein we are to imitate that importunate widdow Luke 18. who never left solliciting the unjust Judge till he granted her sute Therefore Ver. 1. our Saviour taught that Parable to the end That we should not faint in prayer We are also herein to imitate that importunate Friend Luke 11. 8. who would take no denyall of his Friend in his necessity In like manner should we follow the Lord constantly and earnestly with our Prayers for supply of our necessities and for obtaining of all good things needfull and for removall of evils not fainting or growing weary of praying to him when he delayes to hear us but the more he seems to stop his ears against us and to shut out our prayers the lowder must we cry unto Him the more He seems to shut and barr up the Doors of mercy against us the harder should we knock that he may open to us the more he seems to flye from us the more should we follow him c. This is a holy kind of boldness very pleasing to God He loveth such importunate Suters he is not like unto some great Persons which will not endure to be urged with Sutes but he desireth and liketh best of such are most instant with him in prayer And this is one end as we have heard before why he doth not hear at first but often seemeth deaf to our prayers and delayeth long to grant our Sutes that he may by this delay stirr us up to be the more earnest and importunate with him Vse Vse To reprove the weakness of such as are ready to faint in prayer and to give over seeking to Him casting away all hope of obtaining their desires because he delayeth to hear them But this is for want of Faith to defend and wait on God c. Observ 2 Observ 2. In that the Faith of this Woman was exercised with many and great Tryalls and Afflictions at once which might have discouraged her if she had not been sound in Faith and yet we see she is not discouraged neither doth her Faith fail but holdeth out against all tryalls and discouragements Hence gather That true Faith though it may be greatly tryed and exercised with many and great temptations and afflictions yet it cannot be utterly vanquished and overcome of those temptations but will hold out in all tryalls and against all discouragements and labour to overcome them till at length it get the upper hand The Faith of true Believers may indeed be dangerously shaken by tryals and temptations but not utterly overturned or wholly vanquished that is the Power and Life of it cannot be abolished or extinguished in them by the greatest assaults and temptations that can be raised against them The sensible working of Faith may also be hindred in them for a time but not wholly and altogether Luke 22. 31. Simon Simon Satan hath desired you to sift you as Wheat But I have prayed for thee that thy Faithfail not Hebr. 11. 33. The Apostle mentioneth sundry whose Faith was greatly tryed and exercised with grievous afflictions and distresses yet could not be vanquished by those Afflictions but on the contrary by the power and strength of Faith they overcame all those grievous Tryalls Jacob's Faith was wonderfully Tryed and Assaulted when the Lord himself did wrestle with him yet it was not vanquished but by it at length he prevailed with God and obtained a Blessing from him Hos 12. 3. By his strength that is by strength of his Faith he had power with God c. So the Faith of Job David c. Reason Reason As true Faith is first wrought in the Heart of Believers by the Spirit of God so it is ever after preserved in them by the Almighty power of God strengthening them to persevere in it See 1 Pet. 1. 5. Use 1 Vse 1. See a difference between the true saving Faith of God's Elect and that counterfeit temporary Faith of Hypocrites This may be and is extinguished in time of Tryall and Temptation as appeareth Luke 8. 13. Not so the Faith of true Believers no Temptations no Afflictions can abolish or extinguish it or cause it to fail c. Vse 2 Vse 2. Singular comfort to true Believers against all Tryalls and Oppositions with which they and their Faith may or can be assaulted whether outward Troubles and Afflictions or inward Temptations of Satan or wrestling with God Himself None of all these shall ever be able to vanquish their Faith that is wholly to extinguish the Life of
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
1. The Consideration of the grievousness and long continuance of his Son's misery and affliction 2. The Unability of the Disciples to cast out the Devil though he had sought to them to do it 3. Our Saviour's delaying of the time so long before he did help and deliver the Child 4. That hitherto his Child was so far from being helped that he grew rather worse the Devil tormenting him more grievously than before and that in the presence of Christ All these considerations laid together were no doubt so many main hinderances to the Faith of this man and occasions of his doubtfulness and wavering in belief of Christ's Power Have Compassion on us c. he joyns himself with his Son as accounting his Affliction to be his own Now in the words consider two things 1. The manner of renewing his Sute and Prayer to Christ with much Weakness of Faith discovered by his doubtful speaking of Christ's Power If thou canst c. 2. The Petition or Request it self which he maketh to Christ that he would have Compassion on him and his Son and help them viz. by casting the Devil out of him Of the first Observ That the Saints and Children of God do sometimes pray with much weakness of Faith their Faith in Prayer is not alwaies strong or powerful but oftentimes very weak and joyned with much doubting and wavering especially in time of trouble and distress So here the Father of the possessed Child prayes to Christ but with much weakness of Faith Psal 77. 1. David prayed earnestly to God in his trouble and yet Ver. 7 c. it appears that he felt much weakness of Faith at that time Vse Use See that there is no cause for us to be discouraged though we feel much Weakness of Faith in our Prayers especially when we are in trouble and distress inward or outward for thus it is oftentimes with other Saints and Children of God yea with the best of them Neither doth this Weakness of Faith hinder our Prayers from being accepted of God or from prevailing with him as we see also in this Example of the Father of this Child whose Prayer was accepted of Christ and prevailed with him though joyned with great Weakness of Faith It is not the strength or measure of Faith but the truth and sincerity of it that maketh our Prayers acceptable and available with God neither doth he hear us for the worthiness of our Faith but for his Promise sake and for the Merit and Intercession of Christ especially Therefore though thou feel much Weakness of Faith in Prayer be not out of heart or discouraged in the duty but be constant in it assuring thy self that God doth hear and accept thee in Christ for his Promise sake notwithstanding the Weakness and Imperfection of thy Faith Onely see thou do not approve of thine own Infidelity or Doubtings but resist them by all means and labour daily for more strength of Faith in prayer Jam. 1. 6. Let him that asketh Wisdom of God ask in Faith nothing wavering c. that is let him not in his prayer give way to wavering or doubting so as to suffer it to prevail over his Faith but let him resist and strive against such wavering in prayer Observ 1 Of the second Observ 1. In that this father of the child doth not give over his Suit and Supplication to Christ but doth now renew the same again though our Saviour did not help and deliver his child at first but delayed the matter Hence we are taught not to give over praying and seeking to God in our Troubles and Distresses but to persevere therein constantly renewing our requests with the more fervency when we are not helped or delivered at first See before chap. 7. ver 28. Rom. 12. 12. Continue instantly in prayer especially in time of trouble So Ephes 6. 18. Watch thereunto with all perseverance c. Thus have the Saints of God done in their Troubles Though they have not been helped or delivered upon their first praying to God no nor for long time yet have they not fainted in prayer but have continued and persevered renewing their requests with the greater fervency Thus David being in trouble and having prayed and sought to God for help though the Lord did not help him at first but delayed long yet did he not give over praying but continued and renewed his requests as we may see Psal 13. Psal 69. 3. So Lam. 3. 44. The Church being in affliction complaineth that God did not hear or help them at first but covered himself with a Cloud that their prayer should not pass thorough and yet they continued still praying unto him as appeareth in that Chapter 2 Cor. 12. 8. Paul being in inward distress buffetted by the Messenger of Satan prayed thrice that is often unto God for removall of that affliction though he were not delivered upon his first or second prayer yet he gave not over but persevered constantly Vse Use To stir us up unto this perseverance in prayer to God in time of our Troubles though we be not helped at first c. See before chap. 7. ver 28. Observ 2 Observ 2. Have compassion upon us c. It is the Lord 's free mercy and compassion that must move him to help and deliver us out of our troubles and miseries which we are in at any time therefore this father of the child first prayeth unto Christ to have mercy or compassion upon him and his son and then to help them It is not any goodness or worthiness at all in us that can move the Lord to help and deliver us but onely his free mercy and compassion toward us Therefore the Saints of God have used this as the best argument to move the Lord to help and deliver them even his own merciful nature and disposition toward such as are in misery So David Psal 57. 1. Be mercifull unto me O God be mercifull unto me for my Soul trusteth in thee yea in the shadow of thy wings will I make my refuge till these Calamities be over-past So Psal 69. 13. In the multitude of thy mercy hear me in the truth of thy Salvation Deliver me out of the mire and let me not sink c. Vse Use Teacheth us in all our Distresses and Miseries outward and inward to deny our selves and to fly to this gracious mercy of God praying him for his own own mercies-sake to help and deliver us Psal 25. 11. For thy Name-sake pardon my Iniquity that is for thy mercies-sake See also ver 16. Turn thee c. Observ 3 Observ 3. Help us In that he joyneth himself with his child in this petition to Christ we learn That Parents should accompt the miseries and afflictions of their children as their own miseries and so to be affected with them praying for them and using all other good means for their help and deliverance as they would do for themselves So the Woman of Canaan Matth. 15. 22.
is good for him and stands with the Will of God yea it is a powerfull means for the obtaining not onely of ordinary favours but also of extraordinary and miraculous Benefits and Priviledges at the hands of God and that both Spirituall and Temporall Touching Spirituall it is a means to obtain pardon of sin and God's favour justification and eternall Life at the hands of God For all these are in Scripture promised to such as believe as we have heard before Touching temporall Favours and Priviledges of this Life there is none so great or hard to be obtained but Faith is able to procure for the Believers good Hebr. 11. The Apostle reckoneth up sundry great and excellent Benefits which Believers obtained at the hands of God by means of Faith as that by it the Israelites obtained safe passage through the Red-Sea as on dry Land ver 19. So ver 33. By Faith they subdued Kingdoms obtained the Promises of God stopped mouths of Lyon quenched violence of Fire c. And ver 35. Women received their Dead raised to Life again c. By Faith the Apostles of Christ obtained the extraordinary Power and Gift of Miracles in those times as of healing the Sick raising the Dead casting out Devils c. And by the same Faith they should have been inabled to work other Miracles besides those they did work if it had made for God's Glory Matth. 17. 20. Verily I say unto you If ye have Faith as a grain of Mustard-seed ye shall say unto this Mountain remove hence c. and it shall remove and nothing shall be impossible unto you So Luke 17. 6. Reas 1 Reas 1. By Faith a Believer doth honour God believing his Word Power c. Therefore God doth honour him 1 Sam. 2. 30. Reas 2 Reas 2. It helpeth and inableth us to pray unto God earnestly and effectually in all our Necessities and so to obtain all things of God which tend to his Glory and our Good Jam. 5. 16. The effectuall fervent prayer of a righteous man prevaileth much that is the prayer of Faith as he calls it before ver 15. Oratio fidei omnipotens Luther Vse 1 Vse 1. See the excellency of this Grace of true Faith worthily called precious Faith 2 Pet. 1. 1. in that it is so powerfull and effectuall to prevail with God for the obtaining not onely of some but of all Blessings and Benefits needfull and profitable for us By Faith Jacob wrestled and prevailed with God and obtained a blessing Gen. 32. 28 29. And by this as by a powerfull instrument or means we prevail with God for the obtaining of all blessings Spirituall and Temporall especially Spirituall This makes all things possible to be obtained for us at the hands of God yea by it we do actually come to receive from God whatsoever is good for us The hand of our Souls by which we lay hold upon all the blessings of God and reach them to our selves though they be never so hard to be obtained though they be never so far removed from us c. A strange and wonderfull Instrument or Engine it is by which we are inabled to reach up to Heaven and to pull down from thence all things which we stand in need of all blessings and good things all deliverances from evil c. Use 2 Use 2. For the comfort of all true Believers who are indued with any measure of this excellent and powerfull Gift of Faith which is able to work so great matters and to prevail so much with God Great is the Priviledge and Happiness of such as are partakers of this Grace for having Faith they either have or may have all things in Heaven and Earth that are good and necessary for them All Spirituall blessings as pardon of Sins God's favour c. All Temporall blessings of this Life as Health Wealth and outward Prosperity so far as is good and fit for them and so far as stands with the Will of God 1 Cor. 3. 22. All things are yours and ye are Christ's c. Hieronym Fideli homini totus mundus divitiarum est Object Object But do we not see that the Faithfull do want many good things in this Life especially Temporall things c. Answ Answ 1. They want nothing that is good and profitable for them to further their Happinesse and Salvation Psal 34. 10. They that seek the Lord shall not want any good thing 2. If they do want any Blessing it is their own fault because they do not stirr up and exercise their Faith in depending upon God and praying to him so often and earnestly as they should Vse 3 Use 3. See what cause for us to labour for this excellent Grace of Faith as we were before exhorted c. Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 13. 1627. IN this verse and the three next going before as ye have heard is laid down to us a Conference holden between our Saviour Christ and the Father of the Lunatick Child which Conference consisteth of four parts 1. A Question moved by our Saviour to the Father of the Child How long his Son had been in that case 2. The Answer of the Father in which he doth not onely certify our Saviour how long his Son had been so even from his Childhood or Infancy but withall takes occasion further to lay open the misery of his Child and to renew his earnest sute and supplication unto Christ for his Son 3. Our Saviour's Reply which he made to that Answer and particularly to the Petition or Sute made to Him by the Father of the Child In which Reply he doth seem to yield and grant his Request conditionally that he could believe that is by Faith rest perswaded of his divine Power and Mercy and depend on it for the working of this Miracle on his Child 4. The Answer of the Father of the Child unto that Reply of Christ Touching the three first parts of this Conference I have spoken already Now followeth the fourth and last which is set down in this 24th Verse now read viz. The Answer made by the Father of the Child unto Christ's Reply in the former Verse requiring Faith of him to believe his Power and Mercy if he would have this Miracle wrought for his Child To this he now answereth in these words which do contain in them nothing else but an earnest Prayer or Supplication made by the Father of the Child unto our Saviour Christ in which as he doth make open Profession of his Faith so withall he prayeth for further encrease of it In the words consider three things 1. The time when he made this Prayer to Christ Straightway that is immediately upon those words of our Saviour used to him in the former Verse in which he assured him that If he could believe all things were possible c. 2. The manner of his praying or making Supplication to Christ which consisteth
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
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
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
is a profitable way of teaching 186 Whether Ministers should now use them 186 Pardon 171. 174 It should be desired 868 How it is to be obtained 869 No pardon without Faith 98 How Ministers are said to forgive sins ibid. No pardon without Repentance 16. 198 Christ had on Earth power to pardon 106 It's Gods prerogative 103 Parents They should bring their Children to Christ 717 They should be careful of their Children 444. 611 Obedience to them a principle of Nature 346 Wicked Parents give evil Counsel to their Children 346 Obedience due to them 408 Their power in the marriage of their Children 409 Reverence due to them 407 Thanks due to them 410 Passions Christ when on Earth was subject to them 241. 356. 474 Patience 42 Patience of God 907. 1076. 704 Helps to patience 1331 Patience of Christ 620. 1451. 1452 Peace It should be maintained by all 693 Rules to preserve it ibid. People Their inconstancy 1470 Perjury 1431. 1432 Persecution 1378 Christians must expect it 1083. 1094. 1095 Why the wicked persecute them 1083 How to prepare for it 1084 It is a fore-runner of Judgment upon a Nation 1084 Two sorts of persecutors 1086 It will be a testimony against the wicked ibid. It cannot stop the course of the Gospel 1087 Malice the cause of it 1096 Christians must patiently endure it 1099. 772 Whether it be lawful for Christians to shun it 1099 Motives to suffer it patiently 1100 Christians must be constant notwithstanding it 1100. 1101 It shall not last alwayes ibid. Comfort against it 1390 It is lawful for Christians to provide for their safety 144. 144 The Church is not lessened by it 146 The outward profession sometimes causes it 211 Perseverance 1063. 1383 Helps to it 159 The doctrine of it excludes not the means of it 1062 It is not granted to all Professours 774 Persons God respects not persons 1210. 769 Peter His Supremacy 154 Whether he did well in following Christ to the Priest 's Palace 1391 Pharisees They were not Pastors in Christ 's time 356 The difference between them and the Scribes 390 Physick It is not effectual without God 's blessing 274 Place No place is exempted from God 's Wrath if profaned by Sin 1058 Policy 1463 Pomp. Christians are too ready to admire it 1056 Poor 1053 There shall be alwayes some poor in the World 1220. 1222 Poverty is God 's Ordinance 1221 To be careful of them is a good work ibid. God 's care of them 745. 804 We ought to relieve them 357. 361 It was an antient Custom to have a Treasury for them 1045 Poverty of Christ 1496. 1558 Praedestination The doctrine of it doth not exclude the use of means 1063 Pride The kinds of it 437 Remedies against it ibid. Power The power of Christ 60. 89. 366. 378. 497. 663. 613. 815. 824. 1649 Power of God must not be limited to means 389 The power of God is a motive to prayer 444 Power of God 1326. 1433. 1434. 1485 Power of God is a ground of Faith 1327 Prescience The prescience of Christ 513. 1057. 1246 Prayer 1320. 1328. 1527. 1533. 1537 1538. It should be used in Affliction 85. 803. 804. 807. 1116. 627 Why in Prayer Christ look't upward 365 Faith shews it self by Prayer 861. 494 Faith makes us frequent in Prayer 630 Injuries should be for given before we pray 866 It is lawful to pray against Affliction 1322. 1323 Prayer of Christ 1317. 1319. 1321. 1324 Watchfulness a help to it 1339. 1186 Weakness a motive to it 1344 It is hard to perform it rightly 79 Times for Prayer 80 Gesture in Prayer 86. 865 Pray with humility 86 We must desire temporal Blessings conditionally 87 We should be urgent in it 630. 270 Power of it 640. 1356. 1117 Necessity of it 641. 1305. 1182 It is the principal part of Worship 842 It cannot be done rightly without Faith 861. 863. 271. 804 It is a means of obtaining our desires 862 460 Grounds of assurance in it 884 It is successeful by Faith 884 Reverence in it 269 Christ is ready to hear it 271 At it our Affections should be heavenly 365 We should prepare for it 373 Hinderances of it ibid. Helps to it ibid. We should be diligent in it ibid. God 's Power is a motive to it 444 God doth not alwayes give a speedy answer 446 God hears it 454 When it is not successeful 786 It is an effect of Affliction 803 It should be made only to God 824. 1324 The benefit of it 569 How could Christ pray unto God 1319 It is a remedy against Affliction ibid. Properties of it 1319. 1183 We ought to come to God in it as Children to a Father 1325 We should limit it to God 's Will. 1330 It is a preservative against temptation 1340. 1341 We should not be discouraged if God do not alwayes answer 1349 Motives to constancy in it 1349. 1350. 1184 A set form is lawful 1350 What it is 1182 It is a means to prepare us for Christ 's coming 1186 Profession 1234. 1557. 1558 Outward profession sometimes causes persecution 211 We should resolve to suffer for it 1301 Our life should be answerable to it 1336 Perseverance in it is difficult 1383 We must stick close to it 1387. 1388 Profession of Christ 552. 553 We should not be ashamed of it 553. 557 When it is sincere 751 The foremost in it are not alwayes the best 773. 774 It may be without Grace 831 Hypocrites go far in it 749. 1016 All prosessours do not persevere 774 Hypocrites fall from it 158 Promises The promises of God is the ground of Comfort 286 It is ill to make rash promises 345 How far we are obliged to rash promises 345 Temporal promises are made with the condition of the curse annext 771 God is true in the performance of them 826. 566. 1171 Profaness Profaning of holy things is a great sin 838. 844 Prophesies The certainty of divine Prophesies 843. 1058. 1106 We should study the time of their accomplishment 1061 They have been fulfilled 1165 Prophets They were directed by the Holy Ghost 1021 They were called of God 906 Providence Faith trusts in it 1054 Psalms The custom of singing them is antient 1284 Rules concerning singing of them 1285 Punishment God often punishes one Nation by another 1077 Before it God sometimes convinces 315 Purgatory 684 Q. Questions VVHat Questions are most fit to be propounded 729 Questions in Religion 982. 945. 878. 1337. 1404. 697. 698. 699 R. Redemption 1385. 1542 EXcellency of it 517 Satan is an Enemy to it 1511 Regeneration 1633 Religion 1042 It may be practised in any lawful Calling 301 Magistrates should take care of it 952 It is dangerous to sin under pretence of Religion 1044 The Enemies of it are to be avoided 1081 The best Duties of it are often abused 1042 In it there is no mean or middle 667 What we ought to do in the doubtful matters of it 1243 Reliques They are not to be
suffering them to shift for themselves And for this some have many pretences as that they have charge of their own or that their Parents are too burthensome lesse might serve them c. Such Children the light of Nature condemns as thankless The Heathen shall rise in Judgment against them who practised this duty better yea the brute Creatures condemn them as unnatural Children Others if they help and relieve their Parents yet it is grudgingly and unwillingly and so as to upbraid them with their kindness which is a grief of heart to the Parents in stead of comforting them Vse 2 Use 2. How great is the sin of such Children who are means to shorten the lives of their Parents by churlish usage yea some with the Death of their Parents that they may enjoy their Goods like to Esau who thought with himself thus The dayes of mourning for my Father will come shortly c. Such Children are Monsters in Nature and utterly unworthy to live upon Earth c. Liberi occidunt parentes non gladio sed maerore animi Luther Observ 1 And anon they tell him of her Observ 1. In that Peter and the other Disciples were carefull to acquaint our Saviour with the weak case of this Woman and withall did intreat him for her as St. Luke saith Hence we may learn That it is our duty to take care of others in time of their bodily sickness or weakness and to use such goods means as are in our power for their help and comfort and for their recovery if God see it good Especially we are to do this for such as are near or dear to us in special manner as our Kindred Friends c. and for such as are of our Charge and under our Government as those of our Family Prov. 17. 17. Quest Quest What helps are we to afford to others in their sicknesse Answ 1 Answ 1. The Spirituall help of our prayers This is the best help and that which we must chiefly lend them Jam. 5. 16. Pray one for another in time of Sickness that ye may be healed David did this for his very Enemies Psal 35. 13. 2. We are to afford unto them also outward helps and comforts for their Bodies so far as we are able providing for them necessary Physick and Dyet if they be of our Charge or if they be not of our Charge yet being ready to afford them our help in 〈…〉 Bodies any way that we can Joh. 11. 3. Mary was carefull to send unto Christ for her Brother Lazarus being 〈◊〉 Matth 8. 5. The Centurion besought Christ for his sick Servant Mark 2. 3 c. The Friends of him that was sick or 〈…〉 were carefull to bring and present him to Christ to be cured So also Ver. 32. of this Chap. They brought unto him all that were diseased c. Reas 1 Reas 1. We all profess to be fellow Members of Christ Therefore we must have compassion on others in their outward afflictions and among the rest in sickness See 1 Cor. 12. 25 26. The members should have care one for another c. Hebr. 13. 3. Remember them which suffer adversity as being your selves also in the Body So Paul 2 Cor. 11. 29. Reas 2 Reas 2. It is a Duty of Christian love and mercy to take care of our Christian Brethren and Sisters in their Bodily Sicknesse Reas 3 Reas 3. We desire others should have care of us in Sicknesse Use To reprove those that neglect this care of the Sick Some there are who if themselves be in health regard not much what becomes of others or how it is with them but let them sink or swim Though they be of their Family or near to them they come not at them nor use any means for their health and recovery or for succouring and comforting of them they have more care of their Beast being sick As for praying for the Sick and with the sick many know not how to do it much less do they conscionably perform it They will use a few formall words of prayer for customs-sake but never go about to offer up their requests to God for the sick party in any effectuall or feeling manner Well such as are thus carefull of their Friends and Christian Brethren or Sisters and especially such as neglect those of their Families in Sickness do manifestly shew themselves to be voyd of true Christian love and mercy and they had great need to think of that threatning of the Prophet Amos against such as live at ease themselves but remember not the affliction of others Amos 6. 6. Anon Or straight way they tell him c. Observ 2. Duties of love and mercy toward the Sick are not to be long deferred but to be performed forthwith and speedily in due time It is likely that the Disciples told Christ of this Woman and intreated for her presently after they were come into the House before they went to meat So Joh. 11. it is likely that Mary the Sister of Lazarus made no delay to send to Christ for her Brother Vse Vse This reprooveth such as put off Duties of love and mercy to the Sick too long finding many excuses and suffering every trifling occasion to hinder them from visiting and helping such as are in Sickness and from praying for them and with them Delay in such Cases is dangerous Gal. 6. While we have time let us do good c. God may take away our sick Friends we know not how suddenly and then we shall be deprived of all opportunity of doing good being dead and gone they will then be uncapable of the Fruits of our love and mercy if our Beast be in danger we delay not to help it c. It followeth Ver. 31. Periculosa est de aliena salute dilatio And he came and took her by the hand c. Luke saith further That he stood over her and rebuked the Feaver Luke 4. 39. Quest Quest Why did our Saviour use these outward Gestures at this time seeing at some other times he cured such as were diseased onely by speaking the word as the son of that Ruler or Noble Man John 5. 50. Answ 1 Answ 1. Some think he used these Gestures to shew his special affection and love to the party Diseased being the Mother-in-Law of Peter 2. The more plainly to set forth the truth and certainty of the Miracle and that it might be the more evident to the Beholders Therefore he used these Gestures as outward Signs and Evidences of the Cure not as means whereby to effect it for it was miraculously effected by the Divine Power of Christ without ordinary means And she Ministred c. That is helped them with things necessary in the House as Meat Drink c. Observ 1 Observ 1. In that our Saviour Christ at the motion and request of his Disciples is so ready to visite this sick Woman and withall doth take pity on her and cure her of her dangerous Feaver we may
Ministeriall Function in that he brake his rest so timely in the Morning that he might by private prayer prepare himself to Preaching that day Into a solitary Place It is like it was some private place a-part from the City of Capernaum whither our Saviour went so early Quest Quest Why went He to so private a Place Answ 1 Answ 1. Some think to prevent the suspition of Vain-glory lest it should be thought that he sought the applause of the People because they had flocked to him in such sort as we heard the Evening before 2. But I take it the principall Reason was that being alone he might be more free from outward disturbances and distractions which might any way hinder him in the exercise of Prayer And there prayed This private prayer he used as a preparative to his publick Teaching and working Miracles that day Now although it be not expressed what was the matter of his prayer at this Time yet it is most likely that in it First He gave thanks to his Father for the Fruit that had come of his Doctrine hitherto as also for the great Blessings which God had bestowed on the People by His means in that he had helped and cured so many that were diseased and possessed with Devil Secondly That he further craved of his Father a Blessing for time to come upon his Doctrine and 〈◊〉 that they might have good successe and be effectuall and profitable to those that should hear and see the same So 〈…〉 the Words and for the clearing of the sense Now to gather such Instructions as may arise from this Verse Observ 1 Observ 1. Our Saviour was carefull to use the best outward helps and furtherances to Prayer as the opportunity of the Morning and the conveniency of the Place being solitary Whence we may gather That to pray aright is a difficult Work and not easie to perform If it were an easie matter what need such helps Indeed our Saviour Christ in respect of himself had no need of such helps yet he used them for our Instruction to shew us what need we have of them and how hard a thing it is to pray well Therefore Paul intreateth the Romans to strive in prayer to pray for him Rom. 15. 30. to shew how hard a work it is to pray well And 1 Sam. 1. 15. Hannah calls it a powring out of the Soul c. Omnium ferè operum difficillimum orare Luther Reas 1 Reas 1. We have no ability of our selves by nature to perform this Duty Rom. 8. 26. We know not what we should pray as we ought c. Reas 2 Reas 2. There are many things to hinder us in the Duty especially Satan labouring continually to stir up hinderances and disturbances also our own corrupt hearts which are apt to be taken up at times of prayer with swarms of idle and wandering thoughts c. Reas 3 Reas 3. It is a Duty of great excellency and profit much and often commended in Scripture no marvel therefore if it be difficult So are all excellent and precious Duties Reas 4 Reas 4. Prayer is a holy conference with God Now it is hard to speak unto God as we ought c. See Cooper on Rom. 8. 26. Use 1 Use 1. See the ignorance of those who think it so easie a matter to pray Therefore they go about it as about an easie work without preparation without watchfulness over their hearts and without using any helps to further them in the Duty but they slubber it over in a very slight manner If they repeat the bare words of the Lord's Prayer or some other prayer though without all understanding and feeling they think this is enough Indeed this is an easie kind of praying or rather saying of a prayer for it is not rightly called praying when onely the words of a prayer are rehearsed Hence it is That ignorant People use to commend prayer so much and to call for many prayers but care not so much for Preaching c. because they think it an easie thing to pray as if onely the rehearsall of the words were praying But such as know what it is to pray aright with feeling and fervency of heart and in faith do acknowledge it to be a difficult Work yea so difficult that they can better hold out well in hearing the Word two hours then in serious and fervent prayer half an hour Use 3 Use 2. Be the more diligent and frequent in this exercise that it may become more easie to us 1 Thes 5. 17. Often-use will make it easie Rom. 12. 12. Use 3 Use 3. See what need we have to desire God to help us with his Spirit c. Rom. 8. and Luke 11. 1. Use 4 Use 4. Use all good helps and furtherances for the better performance of this Duty seeing it is difficult Especially these helps 1. Take the fittest and most convenient Time and Place for it when and where we may be most free from hinderances 2. Use watchfulness over our hearts before prayer and in prayer endeavouring to keep out idle thoughts This watchfulnesse is a great help to prayer therefore often joyned with it in Scripture as Eph. 6. 18. and 1 Pet. 4. 7. Matth. 26. 41. 3. Keep our hearts and minds alwayes in due temper free from inordinate passions of wrath bitternesse c. for these exceedingly hinder prayer 1 Tim. 2. 8. 4. Use some good meditation before we pray to quicken us to the Duty and to raise up our minds to Heaven or if need be read some portion of Scripture to prepare us to the Duty Observ 2 Observ 2. In that our Saviour set a-part this speciall time of the morning to betake himself to private prayer we learn That we ought to set a-part some speciall times for private prayer alone by our selves So our Saviour used to do and among other times as it seemeth he did set a-part the Morning and Evening for this Exercise for as here we find Him praying in the Morning so elsewhere in the Evening as seems to be implyed Matth. 14. 23. Isaac also used to pray in the Evening Gen. 24. 63. David used to pray Morning Evening and at Noon Psal 55. 17. Daniel also three times a Day Dan. 6. 10. So should we have certain set times daily to be spent in private prayer by our selves alone So had Luther and he used constantly to keep those Times See Matth. 6. 6. There should be times to pray alone in our Chamber c. Use Vse To reprove such as are negligent and careless this way Some think it enough if they be present at publick prayers in the Church and if they use to joyn also in Family-prayer with other but they seldom or never set any times a-part to pray alone by themselves in their Chambers Closets c. But this should be daily and constantly used at certain times as well as publick and family-Family-prayer God will have us serve him alone as well as with
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-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
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
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
nigh unto Him for the prease they uncovered the Roof where He was and when they had broken it up they let down the Bed wherein the sick of the Palsylay THese Verses and the rest that follow unto the 13th Ver. do contain the 2d general part of this Chapter In which is recorded the History of our Saviour Christ's miraculous curing of one that was sick of a Palsy at Capernaum In this History consider three things 1. The Antecedents or Preparatives which went before this Miracle unto the 10. ver 2. The Miracle it self ver 10 11 12. 3. The Consequents that followed upon it in the end of the 12. Verse The Preparatives are certain Actions performed partly by the friends of the sick and partly by our Saviour Christ The Actions performed by the sick party's Friends are chiefly two 1. Bringing him to the place or house where Christ now was by four men ver 3. 2. The presenting of him before Christ in the House amplyfied 1. By the difficulty which hindred The Prease 2. By the means which they diligently used for removall of that difficulty in that they brake open the top of the House and so let down the couch whereon the sick lay presenting him to Christ ver 4. The Action of Christ which he used as a Preparative to this Miracle was The spiritual curing of this sick party by forgiving his sins ver 5. One sick of the Palsy This is a Disease which as Physitians write of it doth cause a loosning and benumming of the sinews and muscles of the body which are the Instruments of feeling and moving and so depriveth either the whole body or some part of it of sense and motion This Disease is most dangerous and hard to cure especially when it possesseth the whole body or the greatest part of it It seemeth that this Palsy here spoken of was of this sort because it is said he was born by four other persons which shews that he was utterly unable either to go of himself or to be led by others and therefore was fain to be carried by them in his Bed or Couch They uncovered the Roof c. This they might the better do because in those Countryes they used to have their Houses built flat on the tops so as they could conveniently stand or walk on them See 2 Sam. 11. 2. and Act. 10. 9. They let down the Bed or Couch It was such a Bed in which the sick person night be carried up and down conveniently Now they did thus present the sick party lying in his Bed before Christ thereby to move him the rather to take pity on him and to cure him of this dangerous Disease Observ 1. These friends of the sick party shewed their love and mercy to him in bringing and presenting him to Christ to be cured Hence learn we That it is our Duty to shew Christian love and mercy to the afflicted and particularly to such as are visited with bodily sickness Prov. 17. 17. A Brother is born for Adversity and among other Adversities for the time of bodily sickness Quest. Quest How must we shew our Love and Mercy to those that are in Bodily Sickness Answ Answ By doing Duties of Love and Mercy to them as these principally 1. Visiting and comming to them Matth. 25. 36. 2. Affording them the best help comfort and succour that we can both for their bodies by providing for them necessary Dyet and Physick if they be of our charge and for their Souls by giving them Christian comfort Instruction Exhortation c. 3. Above all Praying for them and with them in their Sickness Jam. 5. 16. David did this for his Enemies Psal 35. 13. Reas 1 Reason 1. We profess to be fellow-Members of the same Mysticall body of Christ therefore we must have a fellow-feeling of others Miseries and be ready to shew it by the fruits of our mercy 2 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reason 2. We would have others to shew Love and Mercy unto us in our bodily sicknesses pains and griefs therefore do as we would be done unto As we would find mercy from others so shew mercy and love to others See this handled before chap. 1. v. 30. Reas 3 Reason 3. Christ accompts it as done to himself Matth. 25. and will so reward it at the last day Use 1 Use 1. To condemn the great want of Christian love and mercy in those that take no care of their Brethren in time of Bodily sickness If themselves be in health they scarse think of such as are in sickness though they be near to them they will scarse come at them much less afford them their help and comfort or their Prayers c. Vse 2 Use 2. Let us make Conscience of all Duties of Love and Mercy to the sick as opportunity and means is offered Hebr. 13. 3. Remember them that are in Adversity as being your selves in the body Remember to visiâ— and go unto them to comfort them to provide necessaries for the procuring of their bodily health to send to the Physitian for them c. But above all remember to pray for them As the friends of this sick party did with their arms bring and present him to Christ so let us by our prayers present our sick brethren unto Christ lay open and commend their weak and afflicted Estate unto God in our prayers Observ 2 Observ 2. These friends of him that was sick of the Palsy bearing love to him were content to take great pains to bring present him to Christ for when they were hindred by the press from comming to Christ they brake open the top of the house to let down the sick person before Christs presence c. Hence we may gather that where true love is there will be pains and diligence used in doing Duties of Love to others Therefore the Apostle commendeth the Thessalonians for their labour of Love 1 Thess 1. 3. and Hebr. 6. 10. God is not Unrighteous to forget your work and labour of Love c. 1 Cor. 7. 13. Love endureth all things it is content to endure any labour or pains for the good of those whom we love How painfull and diligent was that Woman in shewing her love to Christ in washing his feet with tears and wiping them with the hairs of her Head Luk. 7. 38. So the Jaylor Act. 16. 33. in washing the stripes of Paul and Silas Use Use See then that there is no true love or mercy in such as make shew of it in word or profession onely but will be at no pains in doing duties of Love and mercy to their Brethren This is no true love for that is laborious and diligent 1 Joh. 3. 18. Let us not Love inword and tongue but in Deed and truth Gal. 5. 13. By Love serve one another Observ 3 Obser 3. Though they saw it to be a difficult matter to present the sick
which is fitly resembled by the Union that is between Man and Wife And this Resemblance stands in sundry things but chiefly in these 1. As the Union between man and Wife is between two onely and no more according to that Matth. 19. 5. Two shall be one Flesh So the Union between Christ and his Church is between two and no more for there is but one Christ and one true Church though that one Church have many particular Members 2. As the Union between Husband and Wife is made by a mutuall consent of both parties given each to other so in the Mysticall and Spirituall Union of Christ and the Church there is a mutual consent between both parties for the making up of this Spirituall contract and Marriage Christ gives his consent and shews it two wayes 1. By his readiness to take our Nature upon him and to be made Man to the end that there might be a correspondence and likeness of nature between himself and his Spouse or Wife the Church See Hebr. 2. 11. He that sanctifieth and they that are sanctified are of one c. 2. He shews his consent to this Marriage by giving and imparting his Spirit unto his Church and to every faithfull member of it by which he testifyeth his Love to them and therefore this Spirit is called a Seal and earnest-penny Ephes 1. And 1 Joh. 3. 24. it is said Hereby we know that he dwelleth in us by his Spirit which he hath given unto us The Church gives her consent by Faith c. 3. The Union between Husband and Wife is a true and reall Union not imaginary onely they are truly and really united both in respect of their Bodies and in respect of their Hearts so also is there a true and reall Union between Christ and his Church whereby every faithfull member of it is really joyned and knit unto the whole person of Christ first and immediately to his humane nature and so by his humane Nature unto his Divine Nature or God-head See 1 Cor. 10. 16. and 1 Cor. 6. 17. 4. The Union between Husband and Wife is very strait and near they are said to be two in one Flesh so the Spiritual union between Christ and the Church is a most near and strait conjunction Whence the faithfull are said to be members of his body of his Flesh and of his bones Ephes 5. 30. 5. By reason of the Union betwixt Husband and Wife the Wife comes to partake with her Husband in all that is his viz. in his body in his goods in his Honour c. so by reason of the strait union between Christ and the Church it comes to passe that the Church is partaker not onely of Christs person but also of all that is his of all Spirituall benefits which he hath by his death and obedience purchased for it as forgiveness of sins Gods favour and Salvation it self 1 Cor. 1. 30. Use 1 Use 1. See by this the great happiness of true Believers in that Christ is their Bridegroom or Husband and they his Bride or espoused Wife they are as nearly united to him as man and Wife yea much more nearly How great an Honour is it Marriage in it self is Honourable much more to be Married to some great and Honourable person as to a King but this is above all Honours to be Married or Espoused unto Christ by Faith This may comfort the Faithfull against all reproaches and disgraces which they meet with in the World Besides as it is an honour so is it also a wonderfull Priviledge in other respects to have Christ our Bridegroom or Husband for he being so will protect us and take care of us in all Estates and times as the loving Husband doth for the Wife yea which is more he being our Husband we have right to be partakers of all Spiritual benefits which he hath purchased at the hands of his Father for us Labour then for true Faith whereby thou mayest be married unto Christ c. Use 2 Use 2. This also must teach the Faithfull to carry themselves towards Christ so as becommeth a good Wife towards her own Husband especially to be carefull of yielding unto him the duties of true love and Loyall obedience c. Observ 4 Observ 4. It is said ver 20. When the Bridegroom shall be taken from them then they shall fast that is When Christ should be taken from them in regard of the presence of his humane Nature the reason is because that should be a time of great Affliction and trouble unto them not onely in regard of the losse of his most sweet and comfortable society but also in regard of the grievous Persecutions which should be stirred up against them immediately after Christs Ascention as may appear in the Acts of the Apostles Now then from hence we may gather that the time of great Affliction is one fit time for the use and exercise of Religious Fasting We have examples in Scripture of the use of it in such times Judg. 20. 26. when the Israelites had bin twice put to flight in battell by the Benjamites and two great slaughters were made of them they came all to the house of God and wept and Fasted till evening 2 Chron. 20. 3. When Jehâ—saphat and his people were in a great strait by reason of the great Army of the Moabites and Ammonites comming against him he proclaimed a Fast c. So Hest 4. 16. when the Jews were in danger to be cut off and slain Hester and they gave themselves to Fasting So the Ninevites Fasted when they feared the Destruction of their City â—onah 3. See also Joel ch 1. 2. So then in times of great and extraordinary calamity affliction or danger Fasting is an exercise fit to be used The reason is 1. Because it is a means in that Case to Testify our extraordinary Humiliation before God for our sins which are the procuring causes of such great troubles and Afflictions Joel 2. 12. 2. It is a means to quicken and stir us up to more earnest Prayer and supplication unto God for mercy and pardon of our sins and for the removall of his Judgments and chastisements therefore Prayer and Fasting are often joyned together in Scripture because the latter is a speciall help and furtherance to the former So much of the first Reason used by our Saviour to prove that it was not fit for his Disciples to be tyed to Fasting as the Disciples of John and the Pharises were Now to speak something also of the second Reason taken from their Infirmity and weakness Verse 21. and 22. No man also seweth a peice of new Cloath c. The purpose of our Saviour in these two comparisons is to shew that it is not onely unfit and unexpedient but also hurtfull and dangerous to urge or tye his Disciples being as yet but young Christians to a strict course of Fasting even as it is a thing not onely unfit but hurtfull also to piece an
Hypocrisy and for evil Ends did testify his dislike and detestation of this their Hypocrisy by rebuking them sharply for so much the words in the original imply Hence we learn that when we see God dishonoured by sin we should shew our dislike of it and not seem to approve of the Offenders nor to countenance them in it This dislike is to be shewed either in words by reproving the Offender if we have a Calling to do it and if there be hope of doing good by it or else otherwise by some outward gesture as by an angry or sad countenance such as our Saviour did shew towards the Pharisees as we heard upon Ver 5. of this Chapter Ephes 5. 11. Have no fellowship with unfruitful works of Darkness but even reprove them rather this is to be done either openly and plainly in words or at least more closely by our outward gesture and carriage shewing our dislike of sin when we see and take notice of it in others The Reason is because by this means we shew and approve our Zeal for God's Glory when we testify our Dislike and Detestation of that dishonour which is done unto him by sin Use Use This reproveth such as have so little zeal for God's Glory that they can well enough bear with sin in others and wink at it shewing no hatred or dislike of it by word or gesture And much more this condemns such as by word or gesture do approve and countenance the wicked and such as dishonour God by sin The sin of the Heathen was Rom. 1. ult They not onely did wickedly but favoured those that did so Observ 3 Observ 3. Lastly in that our Saviour refuseth this honour which the wicked Spirits seem to yield to him in professing him to be the Son of God because the time of the clear and full manifestation of his Glory was not yet come by this we are taught that we ought not ambitiously to seek after our own honour and reputation in the World unseasonably we must not seek after such honour as belongs not to us or which doth not at this time belong to us Nay so far should we be from this that we should not accept of such honour if it be given us of others Though this honour to be accompted the Son of God did belong to our Saviour Christ yet because the due time was not yet come where in it was fit that he should be commonly known and clearly manifested to be the Son of God therefore he forbids the Devils to publish this and to make it common And for the same Reason he often forbad those that were miraculously cured of diseases by him to publish those his Miracle not that he would not have them known at all but because the time was not come in which it was fit for the Glory of his God-head and divine Power manifested by them to be fully and clearly know In the mean time therefore he would not take this Glory to himself See Matth. 17. 9. This shews how far we should be from ambition and from seeking or taking to our selves the honour that belongs not to us or out of due time John Baptist would not be accompted the Messiah though he might â—oh 1. 20. And the Apostles would not suffer the People to give them that honour which was not due to them as we see Act. 3. 12. and Act. 14. 15. David professeth of himself Psal 131. 1. that he did not exercise himself in great matters c. He was not ambitious of greater honour than did belong unto him And the contrary to this Jeremy reproveth in Baruch when he sought it unseasonably Jerem. 45. 5. Seekest thou great things for thy self Seek them not c. It was the sin of the Pharisees to affect and seek such honour as belonged not to them as to be called Rabbi c. Such ambitious desires must be far from Christians We must learn with Paul in what estate soever we are be it high or low honourable or base therewith to be contented Phil. 4. 11. not seeking or hunting after more honour than God hath allotted to us or out of due time c. Mark 3. 13 14 15. And He goeth up into a Mountain and calleth unto him whom he would and they came Octob. 31. 1619. unto him c. TOuching the two first generall parts of this Chapter we have spoken Namely of the miraculous curing of him that had the withered hand and of certain Events which followed thereupon Now followeth the third part of the Chapter in which is set down our Saviour Christ his Calling and choosing of the twelve Apostles from the 13th Verse to the 22. Where we are to consider these particulars 1. The Preparatives making way to this Election which are two 1. Our Saviour's going up into a Mountain 2. His Calling of certain Disciples unto Him thither together with their Obedience yielded in coming to him Ver. 13. 2. The Election or choice of the twelve Apostles in the beginning of the 14. Ver. 3. The Ends for which he chose them or the Calling or Office unto which he appointed them Ver. 14. 15. 4. A Description of them by their several names Ver. 16 17 18 19. 5. Certain Consequents or Events which followed after their Election Ver. 19 20 21. First of the Preparatives He went up into a Mountain What Mountain this was is not expressed by any of the Evangelists and therefore it is uncertain But it is most probable to have been the Mount Tabor a high Mountain in Galilee where our Saviour now was and in this Mountain it is thought that he was transfigured in that glorious manner Matth. 17. Now our Saviour went now into this Mountain for a two-fold end 1. To refresh himself in that private place after his great labour in preaching and working so many Miracles by the Sea of Galilee as we have heard before 2. He went hither principally to prepare himself by earnest Prayer unto his Father for this great work of choosing his twelve Apostles which he was to perform the next day as may appear Luke 6. 12. He went into a Mountain to pray and spent the night in Prayer to God And when it was day he called his Disciples and of them he chose twelve c. In this Prayer no doubt but he desired of God his Father both to direct him in his choice and withal to furnish those that were to be chosen with all necessary gifts fit for that great Calling Observ 1 Observ 1. Hence we may learn that Prayer is to be used as a Preparative unto all serious and weighty works and businesses of our Calling See this handled before Chap. 1. 35. Observ 2 Observ 2. Further we are taught here that as before other weighty duties so more especially before the publick Election and Ordination of Ministers of the Church solemn Prayer is fit to be used as a Preparative by such as are to ordain and choose them Thus
is broken therefore beware of this So much of the first thing discommendable in the Disciples namely their immoderate fear Mark 4. 38 39. And they awake him c. Aug. 6. 1620. OF the first thing discommendable in the Disciples of our Saviour we have spoken namely their excessive fearfulness when the storm arose and Christ was asleep Now it follows to speak of the second thing discommendable in them namely their diffidence or distrustfulness of Christ's care and Providence over them which they seem to make doubt of when they thus expostulate with him Master carest thou not that we perish Observ Observ It is natural to us in time of trouble and danger to distrust and doubt of the Lord's Providence and care over us We are apt to think that he regards us not in our troubles and that he is not mindfull to help and succour us in them or to deliver us out of them Thus the Israelites in the Wilderness when they wanted water to quench their thirst being in this distresse they began to make question whether the Lord were among them or not Exod. 17. 7. Thus also David was sometimes tempted to doubt of Gods Fatherly care and Providence in his troubles as we may see Psal 13. 1. How long sayes he wilt thou forget me O Lord for ever c. and Psal 77. 7. Will the Lord cast off for ever c. Hath God forgotten to be gracious c. And I said This is mine infirmity c. See also Psal 44. 23. Use 1 Vse 1. Every one of us must labour to see and bewail this our natural corruption which maketh us so apt to be distrustful of God's Providence and care of us in times of distress We are to be grieved and to mourn for this infidelity of heart which is in us naturally Vse 2 Vse 2. It must cause us also to strive by all means against this infidelity and distrustfulness of Gods Provident care of us 1. Pray unto the Lord to keep us from this sin and to give us Faith whereby to depend on him in our troubles for help and succour 2. Remember that we are commanded to cast our care on him because he careth for us 1 Pet. 5. 7. Consider also how many other Promises we have in Scripture of God's special Providence and Fatherly care over his Children See Psal 91. Josh 1. 5. Job 5. 19. 3. Call to mind the experience which our selves and others have had of God's speciall care of us in times of distress 2 Cor. 1. 10. and Psal 22. 4. So much of those things that are discommendable in the Disciples Now followeth that which is commendable in them namely their going to Christ and seeking unto him by Prayer for help in this great trouble and danger in which they were For although St. Mark do not here expresly mention their Praying to Christ to save them from drowning yet he doth imply as much when he sayes that they cryed out thus unto him Master carest thou not c. And St. Matthew doth expresly shew that they Prayed him to save them Matth. 8. Observ Observ See here what we ought to do in all troubles and distresses we are to seek unto the Lord by Prayer for help and succour in them By this we must awake the Lord when he seemeth to sleep c. See this handled before chap. 1. ver 40. It followeth ver 39. And he arose and rebuked the Wind c. Here the Miracle it self is laid down which was Our Saviour Christ's Calming of the Tempest by his Divine power In which we have three things to consider 1. Our Saviour preparing himself to the working of the Myracle He arose from sleep 2. The outward means used by him to effect the Myracle He rebuked the Wind and said to the Sea Peace be still 3. The effect which followed namely the ceasing of the Wind and a great Calm He arose Though he had slept a while in the midst of their distress and danger seeming not to take care of them yet at length in due time and when they were in most danger he ariseth to help them Observ Observ Though the Lord seem for a time to forget and not to regard his Servants in their troubles but suffers them to be in great extremities yet he doth not indeed forget them but is carefull of them and in due time doth shew it by helping and delivering them when they are in greatest distress Thus he suffered the Israelites for a time to be in great Affliction and Bondage under Pharaoh yet at length when their Affliction was at the highest he delivered them So at the Red Sea though he suffered them to be in great distress yet in due time he delivered them Miraculously And this we may see also in other examples which I alledged in handling the former verse as in the example of David Jonah Paul c. Though the Lord seemed for a time to forget them in their troubles yet at length in due time he delivered them when they had most need of his help whereby he shewed plainly that though he seemed not to take care of them for a time yet the truth was he did take care of them and watch over them by his speciall Providence Use Use This must strengthen our Faith and incourage us to depend upon God for help and deliverance in our greatest extremities and distresses not casting away our confidence and trust in him though we be in never so great danger and though we see no means of deliverance We must here say with Job Though he kill me I will trust in him Job 13. 15. and with the three children Dan. 3. 17. Our God is able to deliver us and he will deliver us And though he defer our deliverance for a time yea a long time and seem to forget us and to be as it were asleep in our distress yet he will at length awake and rise up to help us as our Saviour now did to save his Disciples from being cast away in this storm Psal 78. 65. When the Israelites the people of God were in great extremity and danger by reason of their enemies it is said Then the Lord awaked as one out of sleep c. to help them and to smite their enemies But this point was in part spoken of before upon the former verse So much of the Preparation used by our Saviour before the working of this Miracle namely his arising from sleep that he might help and save his Disciples Now followeth the outward means for the effecting of this Miracle namely his rebuking of the Wind and the Sea Quest Quest. 1. Why did he thus speak to the Wind and Sea and rebuke them seeing they were not sensible of his rebuke Answ Answ He did this to shew his absolute power over these creatures and that it was as easy for him to over-rule them as for a Master to command his Servants Quest Quest. 2. Whether was the Miracle
under Satan in which thou art by nature inthralled Vse 3 Use 3. Pray unto God to restrain the Devil's power and malice and not to suffer him to tyrannize over our souls or bodies as he desireth Intreat we the Lord to rebuke him and not to suffer him to have his will of us or to exercise his tyrannical power over us Vse 4 Vse 4. Such as are free from the tyranny of Satan to be truly thankful unto God for this unspeakable mercy c. Mark 5. 6. c. But when he saw Jesus afar off he ran and worshipped him c. Sept. 24. 1620. VVE have spoken of the Circumstances of this Miracle Now we are to speak of certain Antecedents which went immediately before the working of it which are two in number 1. The behaviour of the Devils in the party possessed toward our Saviour Christ Verse 6 7 8. 2. A Conference between our Saviour Christ and them Verse 9 c. unto the 13th Touching the first namely the behaviour of the Devils in the party possessed it stands in two things 1. In the outward action and gesture which they used When they saw him afar off they ran and worshipped him Verse 6. 2. In the words or speech which they used unto Christ Where we may consider both the manner of their speaking crying out with a loud voice and the matter of their speech consisting of 3. parts 1. An Expostulating with our Saviour about the cause of his molesting them What have we to do with thee 2. A Confession of Christ to be the Son of God 3. A Request made unto him That he would swear unto them by God not to torment them And this request is amplified by setting down the cause or reason of it Verse 8. Because he said unto him Come out of the man thou unclean spirit When he saw him he ran and worshipped him That is the Devils in the party possessed so soon as they perceived Christ coming toward them made haste to adore Him Luke 8. 28. He fell down before him Quest Quest. What moved the Devills thus hastily to come and adore Christ Answ Answ It is likely they did this partly by compulsion being forced thereunto by the Divine power of Christ which they now began to feel even before they came nigh him And partly of their own accord hoping by this submission and outward obeysance to obtain some favour at the hands of Christ that they might not be cast out as appeareth by their words used to him Observ 1 Observ 1. See here that Christ Jesus the Lord hath absolute power and authority over the wicked Angels and is able to force them to do homage and to submit themselves to him as his slaves and vassals If he had this power over them when he lived on earth in state of abasement how much more now he sits at Gods right hand in heavenly glory See this Point before Cap. 1. Vers 25. Use 1 Use 1. This sheweth us the dignity and excellency of Christ's person and must teach us highly to reverence him and to yield all due homage and subjection to him If the Devills fall down and worship before Christ how much more ought we to serve him with reverence and fear Even Kings and Rulers are to do this Psal 2. Kiss the son c. Use 2 Use 2. It is matter of great comfort to the true Church and all faithful Members of it against all the power and malice of Satan c. Observ 2 Observ 2. Further we learn here That though the Devils do yield sometimes a kind of service and worship unto Christ yet they do not this in sincerity but in hypocritical manner either being forced and compelled thereunto by the power of Christ or else for some sinister ends and respects not ayming in their service at the glory of Christ but at the accomplishment of their own devilish purposes that under colour of doing some homage and reverence to Christ's Person they may do the more hurt and mischief Thus we see this Legion of Devills in the party possessed fall down before Christ and make shew of worshipping him but they do all in Hypocrisy partly compelled to it by Christ's power and partly hoping by this means to obtain their wicked desire and purpose of Christ that he would not cast them out of the party possessed but that they might still hold possession in him And such Hypocriticall counterfeit Service as this is all that homage and worship which the Devils do at any time perform unto Christ Use 1 Use 1. See then a great difference between the service and obedience which the Devills yield to Christ and that which the good Angells and Saints both in Heaven and on Earth do perform to him The one is counterfeit feyned and Hypocriticall the other is true and sincere The wicked Angells serve and worship Christ either by compulsion being forced to it and haled to it by violence against their wills as Bears to the stake for if they might have their choice they would do him no such homage at all as sometimes they are constrained to do or else if they do at any time make shew of serving or adoring the person of Christ willingly yet it is alwayes for some sinister and wicked end and purpose which they therein aim at and not out of any desire of honouring Christ But on the other side the good Angells and Saints of God in Heaven and Earth do serve and worship Christ in sincerity with free and voluntary spirits and aiming in their Service at the Honour and Glory of Christ Use 2 Vse 2. To teach us that it is not enough for us to adore and serve Christ Jesus our Lord for so the Devills do but we must look to the manner of our service that it be not Hypocriticall and counterfeit that it be not a forced Service and that it be not for sinister ends and respects as for Custome or Fashion or to gain credit thereby because we would be accompted Religious c. for such kind of worship as this even the very Devills of Hell may and do yield unto Christ But we must see that the service we yield to Christ be unfeined and such as he requires in his Word both for matter and manner We must look it be a free and voluntary worship Psal 110. 3. Christ's people are a voluntary people as is there Prophesied We are taught to Pray in the Lords Prayer That we may do the will of God as it is done in Heaven by the Saints and Angells that is freely and chearfully not by compulsion as the Devills and wicked men do it So again in all the Service we perform to Christ we must also see that our chief aim be at his Honour and Glory not at sinister ends or respects as it is with the Devills in their Service It must not be so with us for then our service is no better then theirs So much of the
grow into dislike and hatred of him and his doctrine because he gave the Devils leave to enter into the Swine And even so we see it came to pass for when they saw their Swine drowned they grew into such dislike of our Saviour that they would have him depart out of their Coasts as we shall see afterward Observ Observ In that the Devils could not enter into the Herd of Swine without asking leave of Christ we learn That though the Devill have great power to do hurt to men and other creatures yet it is no absolute but a limited power he is potestas sub potestate a power under another power that is under the power of God by whom he is so limited and restrained that he can do nothing without leave and permission from him Thus we see that he could not touch or hurt Job in his body or goods further than the Lord gave him leave Job 1. 2. Chapters As the Lord hath set bounds and doors for the Sea to keep it in that it overflowes not the Earth Job 38. 10. so also he hath set the Devil his bounds which he cannot pass See Revel 20. 1. Use 1 Use 1. This is for the great comfort of the faithful against the power and malice of Satan Though he have power to tempt them unto sin and that sometimes with great violence and force and though he may have power also to afflict them outwardly in their bodies or goods as he did Job and to stir up great troubles against them yet his power is not absolute but limited by the Power of God and of Christ Jesus so as he cannot do what he list against the faithful but so much only as the Lord suffers him to do If he could not without leave from Christ enter into the Swine much less can he do any thing against the bodies or souls of Gods Children without leave from God And it is certain the Lord will never suffer him to hurt them simply that is to say to hinder their salvation He may give him leave to afflict their bodies and to stirr up great outward troubles against them to try and exercise them and he may also give leave to him inwardly to assault their minds and hearts with forcible and grievous temptations but he will never suffer him to tempt or try them above their strength but will give an issue that they may at length escape from it neither will he ever suffer the gates of Hell that is the power of the Devil to prevail against their salvation Though he desire to winnow the Saints yet c. Luke 22. Use 2 Use 2. Seeing the Devil can do nothing without Gods permission let us daily pray unto the Lord to restrain his power that he may not do us that hurt in our bodies or souls or otherwise as he desireth especially that he may not prevail against us by his sinfull temptations We are taught in the Lords Prayer to pray That the Lord will not lead us into temptation c. that is that he will not give us over to the power of Satan to be overcome of him when he tempteth us but that he will restrain his power and not suffer him to tempt us above our strength So much of the twofold Request of the Devils unto our Saviour Now followeth his yielding to the latter of the Requests in the beginning of the 13 Verse Incontinently he gave them leave to enter into the Swine Quest Quest Wherefore did he permit them to have their will in entring into the Swine and in drowning them in the Sea Answ Answ Not to satisfie their wicked desire or to give them any contentment but rather for these Reasons 1. To shew his power over them and that they could not do this without his permission 2. That by this means it might plainly appear how great a number of Devils was in the party possessed in that being cast out they entred into so great a number of Swine being about 2000 and carried them all headlong into the Sea and consequently that this miracle of casting out such a multitude of Devils might appear to be the greater 3. That by this means the fame of the miracle might spread the further 4. To try the affection of the Gadarens towards him whether they would prefer their Swine before him and to lay open their profaneness and covetousness in that they would rather part with Christ then with their Swine 5. Lastly That he might justly punish such a profane people for their profaneness and wickedness by suffering the Devils to destroy their Swine Observ Observ Here then we learn That the Lord sometimes for just causes doth suffer the Devill to have his will in doing such hurt as he desireth He suffered him here to destroy the Gadarens Swine He suffered him to afflict Job in his body goods and Children most grievously He suffered him to possess the bodies of many in our Saviour's time He suffered him to bow the body of a believing woman for 18. years together Luke 13. 16. So also the Lord suffers him often to hurt men not only in their bodies or goods but also in their souls and consciences by his wicked suggestions and temptations drawing them to sin as we see in the examples not only of Judas and of Ananias and Sapphira but of David himself 1 Chron. 21. 1. Quest Quest What are the causes for which God doth thus suffer the Devil to have his will in doing so much hurt Answ Answ The causes are two especially 1. To shew his Wrath and Justice against the wicked punishing them justly for their sins by this means and using the Devil as an instrument to execute vengeance on them This might be one reason why many were possessed in our Saviour's time 2. He doth this for the good of his Children partly chastising them by this means for their sins and so humbling them and causing them to renew their repentance partly exercising and trying their faith patience and other graces which are in them and so causing these graces to shine forth the more clearly in them as we see in the example of Job Use When Satan is permitted of God to hurt or afflict our selves or others any way we must not look only at him who is the instrument but chiefly at the providence of God by whose permission Satan hath such power to do hurt and in this case we must acknowledg and magnifie either the just Judgment of God on the wicked or else his goodness and mercy to his Children in turning all the malice and power of Satan to their good and to the furtherance of their salvation Thus did Job Chap. 1. When his Goods and Children were taken away by the Devil's means he said The Lord had taken them c. Mark 5. 13 14. Then the unclean spirit went out c. Octob. 8. 1620. HItheirto of the Circumstances of the Miracle and of certain Antecedents which went immediately before it
was appointed of God the Father Quest Quest Why doth not our Saviour bid him tell them plainly that Himself was that God who had done these things for him Answ Answ This people being yet very rude and ignorant and such as were never instructed in the Doctrine of Christ's God-head therefore our Saviour thought them not fit to have this high point of Doctrine taught them suddenly and at the first but by degrees afterwards when fitter opportunity should serve He would first have them taught easier points and afterwards this higher point of Doctrine He would first have them taught that he was a speciall Messenger and Minister sent from God and then by degrees afterwards to learn that he was the Son of God himself So much in way of clearing the sense of the words Would not suffer him c. Observ In that our Saviour would rather have him go publish the Miracle to his friends than to follow him at this time because the former of these duties was most necessary at this time hence gather That when the question is of two good duties which should be performed if they cannot both be done at the same time we must omit that which is less necessary and do that which is more necessary and weighty and which maketh most for the glory of God Luke 9. 59. when our Saviour bade one Follow him and he desired first to go bury his father here were two good duties to be done One was to follow Christ to preach the Gospel The other to go bury his Father but because the following of Christ was the most necessary and weighty therefore our Saviour bids him Let burial of the dead alone and go preach the Kingdom of God So when our Saviour called Andrew and Peter James and John to be his Disciples when he found them busie in fishing and mending nets here were two good duties needful to be done one was to follow Christ the other to follow their ordinary Calling of fishing But the former being at that time most necessary therefore they did that and omitted the other as we heard Chap. 1. So must we do in like cases when two good duties are needful to be done if both cannot be done at the same time we must do that which is most necessary at that time and omit the other For example if at that hour and time of the day which we should set apart for private prayer some other duty of our particular Calling do offer it self to be performed if it be not a work of extraordinary and present necessity to be done we ought in this case to omit it and to perform the other duty of prayer being more weighty and necessary remembring that Precept of our Saviour Matth. 6. 33. Seek first the Kingdom of God and his righteousness So upon the Sabbath when we should serve God by Religious Duties publike and private if the same day there fall out some business or work of our ordinary Calling needful to be done yet if it be not a work of present necessity but such as may well enough be let alone till the next day we are in this case rather to omit it and to perform those Religious Duties of the Sabbath which are more necessary Again if at the same time there be occasion offered to perform two several Religious duties the one publike the other private we ought in this case to perform the publike duty as most necessary omitting the private as less necessary at that time Which reproveth the practise of those who stay at home to read or pray privately when they should be present in the Church to pray and hear the Word in the publike Congregation such also who coming into the Congregation after that the publike Exercises are begun do betake themselves to private prayer alone by themselves when they should joyn with the rest in publike Duties It followeth in the words Go home to thy friends and shew them c. Observ In that our Saviour bids him acquaint his friends at home with the Miracle that so he might move and perswade them by this means to believe in Christ We learn this That as we should be careful and ready to further the spiritual good and salvation of others so especially of those that are most near and dear to us and to whom we are in speciall manner bound as those of our Families and our kindred and special acquaintance Joh. 1. 41. Andrew having found Christ brought his brother Peter to him Act. 10. 24. Cornelius waiting for Peter to come and preach in his house had called together his kinsmen and near friends to hear him Gen. 18. 19. The Lord himself commends Abraham for commanding his children and his houshold to keep the way of the Lord. Use Use To reprove such as are negligent and careless of furthering those in the way of salvation whom they ought chiefly to help forward in that way as their near friends kindred and those of their own family as their Wives Children Servants c. They are not carefull to instruct and teach them in the way and means of salvation out of the Word of God not careful to exhort and stir them up to good duties nor to admonish them in due manner for their good when they offend and do amiss but leave them to themselves to take care for their own souls But if he be worse than an Infidell that doth not take care and provide for his own and those of his family in temporal things of this life how great is the sin of those that are careless of the spiritual good and salvation of their nearest friends and of their family What then shall become of those that hinder the salvation of their friends c So much of the persons to whom he should publish the matter Now followeth the matter it self which he should shew them 1. What great things the Lord had done to him namely in delivering him from the misery in which he was before 2. That he had shewed mercy on him Observ 1 Observ 1. We should acquaint others with the great mercies and favours of God which he hath bestowed on us we should take occasion to shew to others what great things the Lord hath done for us what blessings he hath bestowed on us in our souls and bodies and what evils and miseries he hath delivered us from Thus David Psal 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul And this was commendable in that blind man whom our Saviour miraculously cured Joh. 9. that he did publish unto others the great benefits bestowed on him as appeareth Verse 11. So should we as occasion is offered make known to others the great mercies which God hath shewed us Reas 1 Reasons 1. This is a speciall means of testifying our thankfulness unto God for such mercies and blessings and to stirr up others and our selves to glorifie and praise him for the same
some who can see their children and Servants dangerously sick and diseased in their Souls and Consciences with sins of ignorance stubbornness lying c. yea stark dead in such sins and yet use no means to recover them c. It followeth And she shall live These words testify his Faith that he was perswaded our Saviour was able to heal and restore his Daughter to life And this perswasion of Christ's power was a special ground of his hope and confidence to be heard in his Suit Observ Observ Such as come to God in Prayer to sue for any favour or blessing for themselves or others must come with this perswasion and assurance that the Lord is able to grant their Petitions and to give the things which they crave at his hands Without this perswasion of Gods power to grant our requests we can have no hope or confidence to be heard in them Therefore in the Lords Prayer after all the Petitions ended we are taught to conclude with a Profession and acknowledgment of Gods power Thine is the Kingdome Power c. So Ephes 3. 20. The Apostle having prayed for them concludeth with an acknowledgment of Gods Almighty power able to do above all that we can ask or think So the Leper which came to Christ to be healed was perswaded of his power Mark 1. 40. If thou wilt thou canst make me clean Use Use Labour then to be fully perswaded and assured of the Almighty power and All-sufficiency of God when we come to Pray to him This will help and strengthen our Faith in Prayer We must first be perswaded of his power and ability to hear us before we can be perswaded that he will hear us Yet rest not onely in the perswasion of his power but withall strive by Faith to apply to our selves those Merciful promises whereby he hath assured us that he will hear us and grant the things we ask so far as he seeth them good for us Ver. 24. And Jesus went with him c. Though his Faith was but weak yet our Saviour doth not reject him or his sute and request but doth readily yield unto it and goeth with him to raise his Daughter from death Observ Observ Here then we learn that our Saviour Christ is ready and forward to hear and help such as seek unto him in their necessities and afflictions though their Faith be but weak yet he doth not for this reject them but is ready to hear and help them if they seek to him in sincerity of heart To this purpose is that Prophecy of him Esay 42. 3. A bruised Reed shall he not break nor quench the smoaking Flax that is He shall not reject or despise such as are weak in Faith Thus Joh. 4. he was ready to hear and help that Noble-man who came to him for his sick Son though his Faith was but weak So Mark 9. 23. he was ready to hear the Father of that Child that was possessed with the dumb and deaf spirit though his Faith was but weak Object Object Matth. 15. He put off the Woman of Canaan Answ Answ To try her Faith c. Vse 1 Use 1. This should incourage us to come to Christ by Prayer in all our necessities and distresses notwithstanding the weakness of our Faith Know and remember that he doth not cast out such as come to him for help in their troubles and miseries though their Faith be weak It is not the measure of thy Faith but the sincerity and soundness of it which he respecteth in thy Prayers which thou makest to him He is near to such as call upon him in truth and sincerity of Heart though their Faith be but weak and Feeble for the measure of it Use 2 Use 2. We must imitate this mercifull nature and disposition of our Saviour Christ in being ready and forward to help and relieve such as are in necessity or distress when they seek to us and make their case known to us yea though they do not seek to us yet if we see and take notice that they stand in need of our help we ought to be ready to help and succour them for this the good Samaritane is commended Luk. 10. 33. See Prov. 3. 27. and Job 31. 16. And much People followed him c. Out of a desire to see Christ's Miracles every one strove to be foremost and next unto Christ and this was the cause of so great a throng and Press of people about him at this time Now although many followed for sinister ends either out of a vain curiosity to see novelties and strange things done by our Saviour Christ or else to cavill and take exception against him and his Miracles yet some no doubt followed him for a good end namely to profit by his Miracles and to have thir Faith confirmed by means of them and of this number were his Disciples who followed him among the rest Matth. 9. 19. Observ 1 Observ 1. We are to imitate the zeal and forwardness of this people in following Christ striving every one who shall be foremost in following him as they did Quest Quest How shall we follow Christ seeing he is not now upon Earth but in Heaven Answ Answ Yet we are still to follow him sundry wayes 1. By Faith Believing in him and imbracing him as our onely Saviour and Redeemer 2. By Obedience to his will and Word in all things conforming our selves to the rule of it in the whole course of our lives 3. By a sincere and constant Profession of the name of Christ that is of his Gospell and true Christian Religion All these wayes we are to follow Christ and not onely to follow him but to be zealous and forward in following him striving who shall be foremost herein Matth. 11. 12. From the dayes of John Baptist untill the time of Christ's Preaching the Kingdoms of Heaven suffered violence and the violent took it by force Luke 16. 16. The Kingdome of God was Preached and every man Pressed into it So should it be with us in these times we should be so forward to follow Christ by Faith and obedience and by Profession of the Gospell that we should strive every one who should be foremost in these duties and even violently Presse unto them Use Use This condemneth the great backwardness of the most in our times in following Christ How far short come we of the zeal of those in John Baptist's time who were so forward to believe and imbrace the Gospel that they even violently pressed to it every one desiring to be foremost in following Christ and the Gospell But alas it is now far otherwise the most do now rather draw back and care not who go before them in following Christ they are loath to seem forwarder then the common sort are yea some stick not to reproach and speak evill of those that are zealous and forward in following Christ and in Professing the Gospel Observ 2 Observ 2. They thronged him Here we
will do this or that good Duty and then set about it So Psal 119. 59. I thought on my wayes and turned my Feet to thy Testimonies Vse Use This reproveth such as are rash and unadvised in their wayes taking in hand weighty Actions and enterprises without Counsell and Advice taken in their Hearts before-hand Thus some do rashly set about the Duties of God's worship as Prayer Hearing of the Word and such like without due premeditation going before contrary to the Precept of Solomon Eccles 5. 1 2. Be not rash with thy mouth and let not thy Heart be hasty to utter a word before God c. So others take in hand the Duties of their particular Callings without advice and deliberation going before God often punisheth such rashness with ill success Prov. 15 22. Without Counsell purposes are disappointed Observ 2 Observ 2. As this Woman came behind Christ in the Press and touched his Garment thereby shewing her desire to be healed so she brought Faith in her Heart whereby she was resolved of the power and goodness of Christ that he could and would cure her if she touched him so that as she touched his Garment with her hand so withall she touched him in her Heart by Faith applying his power and goodness to her self Now this teacheth us that such as come to Christ to be cured of their bodily or Spiritual diseases must come with Faith in their Hearts whereby they may touch Christ in a Spiritual manner that is apprehend and apply to themselves his power and mercy for the healing of them Thus in our bodily sicknesses when we seek to Christ by Prayer for help and ease we must pray with Faith else we cannot look to be heard Jam. 5. 15. The Prayer of Faith shall save the sick c. Thus Mark 2. 5. It is said our Saviour saw the Faith of him that was sick of the Palsy and of those that brought him to Christ So also when we come to Christ to be cured of our sin the Spiritual diseases of our Souls we must bring Faith to apply his power and mercy to our selves for the curing of them else we must not look to be healed As the most skilfull Physitian for the body cannot cure such a one as will not or cannot take and apply the Physick given him so Christ Jesus though a most powerful Physitian for the Soul yet doth not cure any but such as by Faith apply to themselves the soveraign Medicine of his pretious bloud that is the merits of his death and obedience which is that Spiritual Physick which he offereth to them As it is said Hebr. 11. 6. He that commeth to God must believe that he is and that he is a rewarder of them that diligently seek him So he that commeth to Christ must come with Faith c. See Joh. 3. 14. Use Use Labour then for true Faith by which we may touch Christ in a Spiritual manner applying to our selves his power and goodness for the curing of our bodily and Spiritual diseases especially our Spiritual diseases think not to be cured in Soul of thy sins unless thou have Faith to apply to thy self the soveraign Medicine of Christ's bloud In vain for thee to come to Christ in Prayer and to intreat him to heal thee of thy sins if thou bring not Faith whereby thou mayest Spiritually touch him and receive Divine vertue from him for the healing of thee Look therefore that thou come to him with a Believing Heart as this Woman did Pray unto God to work and increase this Faith in thee and use all other good means to this end So much Faith as thou hast to touch Christ and to apply him to thy self so much healing vertue thou shalt receive from him to cure thy diseased Soul and Conscience Observ 3 Observ 3. In that this Woman shewed some weakness of Faith in that she thought she could not be healed without the touching of Christ's garment this teacheth us that the Faith of true Believers in this life is imperfect and mingled with some unbelief So was the Faith of him that brought his Child to Christ to be dispossessed of the Devil Mark 9. 24. Lord I believe help thou mine unbelief Yea the Faith of the Apostles themselves was imperfect Luke 17. 5. otherwise they would not have prayed to Christ to increase it Reason Reas The whole work of Sanctification is imperfect in this life therefore every particular Sanctifying Grace is imperfect Use 1 Use 1. Labour to see and feel the weakness and imperfection of our Faith how much it is assailed with doubtings and distrustfulness of Gods power and mercy and not onely to feel this but to be grieved for it yea to lament and bewail it in our selves and daily to strive against unbelief by Prayer and Meditation of Gods promises in Christ Use 2 Vse 2. See how needfull even for the best Christians to be diligent from time to time in the use of all good means ordained of God for the strengthening of their Faith as the Word Preached the use of the Sacraments and Prayer c. Mark 5. 29. And straightway the Fountain of her bloud c. Dec. 10. 1620. HItherto of the Description of the person upon whom the Miracle was wrought Now followeth the Miracle it self ver 29. The fountain of her bloud was dryed up And this is amplified 1. By the Circumstance of time or speediness of the Miracle straightway 2. By the truth and certainty of it in that she felt in her body that she was healed of her Plague Straightway So soon as she touched Christ's Garment with her hand and Christ himself inwardly by Faith The fountain of her bloud was dryed up That is the unnatural Flux or Issue of Bloud with which she had been so long afflicted was stopped and so the cause of her disease taken away Healed of that Plague or scourge that is of her disease so called to shew the nature of that disease that of it self it was a fruit of sin and a punishment inflicted for it So much of the words Now to gather such Instructions as arise from them And first from the Miracle it self or the effect which followed upon the Womans touching of Christ The fountain of er bloud dryed up and she was healed Doctr. 1 Doctr. 1. This Miracle of our Saviour in curing the Woman of an incurable disease without any means onely by his Divine power doth serve to confirm our Faith in the Article of Christ's Divine nature proving him to be God Of this often before See chap. 1. ver 42. Doctr. 2 Doctr. 2. Further this Miracle serveth even as the rest do to prove this Jesus the Son of the Virgin Mary to be the Christ or the true Messiah that is to say that person which was ordained of God from Everlasting and in time foretold by the Prophets to be the Redeemer and Saviour of Mankind This also is proved and shewed before
Matth. 10. 9. Quest Quest. Why doth our Saviour thus forbid them to make great provision for their Journey Answ Answ 1. Because they were presently to set forth he would not have them delay the time about providing or caring for necessaries 2. Because they were speedily and in a short space of time as is likely to finish their Journey and to accomplish this Embassage and so to return again to Christ therefore he would not have them be burdened or hindered in the Journey with carrying much Provision 3. To shew that they were worthy and ought to receive stipend and maintenance from those to whom they Preached Matth. 10. 10. The workman is worthy of his meat And Luke 10. 7. The Labourer is worthy of his hire 4. To Teach them to depend by Faith upon Gods Providence for their necessary maintenance and not to distrust his Fatherly care of them Therefore afterwards Luke 22. 35. he asketh them whether they lacked any thing when he sent them forth without purse scrip and shooes and they answer Nothing So much of the sense of the words Observ 1 Observ 1. In that the Apostles being sent to Preach are commanded of Christ not to take care or make great Provision of necessaries for their Journey nor to carry much Provision of money victualls Apparel c. with them lest these should hinder them in their Journey and in performance of their Embassage From hence we may learn That such as are Called of God to performance of great and waighty duties must free themselves from such impediments as will hinder them in those duties all such hinderances they must remove and lay aside when they set about such duties Thus Ministers of the Word being Called to Preach the Word to administer the Sacraments and to perform other waighty Duties belonging to their Calling must be carefull to free themselves from all Impediments which may hinder them in those duties as worldly business cares of this life and such like So other Christians being called to hear the Word to receive the Sacraments to Pray and to perform such other serious duties of Gods Service must remove all things which may hinder them therein 1 Pet. 2. 1. Laying aside all Malice Guile Hypocrisies Envyes and Evill-speakings as new born Babes desire the sincere Milk of the Word c. So Jam. 1. 21. 1 Tim. 2. 8. Pray every where lifting up holy hands without wrath and doubting wrath and doubting are great hinderances to Prayer which must be laid aside of those that go about that exercise So being Called to Sanctify the Lord's Sabbath and this being a waighty duty we are to remove all things that may hinder us therein all servile works of our Callings worldly businesses cares and thoughts of the World vain sports c. And for this cause we are bid to remember the Sabbath to Sanctify it that is to think of it before it comes that we may lay aside all such impediments before it commeth which may hinder us in Sanctifying it Use 1 Use 1. This reproveth such as neglect or forget this care of removing hinderances when they go about such serious and waighty duties as God requires of them and do willingly suffer themselves to be intangled and cumbred with impediments in the performance of such duties Many never think of the Sabbath before it comes nor have any care so to contrive and dispatch their worldly businesses on the six dayes that they may be free on the Lords day therefore when that day commeth they have one worldly business or another to take them up and hinder them in the Sanctifying of it some Journey to go or ride or some money to pay or some other business So also many comming on that day or at other times to hear the Word to Pray to receive the Sacrament c. are not carefull first to unburthen themselves of such impediments as may hinder them as worldly cares wandring thoughts sinfull lusts and affections and the like but they come with their heads and hearts stuffed and full fraught with these and they are so clogged and hindered by them that they cannot in any profitable or comfortable manner perform those Holy duties like the Jews in the Prophet's time Ezek. 33. 31. who came and sate before him to hear the Word but did not profit by hearing because their Heart went after their Covetousness Use 2 Use 2. Let us remember and be carefull when we go about serious and waighty duties commanded of God first to cast off and remove impediments especially when we are to perform Religious duties of Gods Worship publick and private as Sanctifying the Sabbath hearing the Word Prayer c. Set not about these duties till thou have shaken off impediments Lay aside worldly businesses and the cares and thoughts of earthly things and especially cast off thy sins and sinfull lusts by true Repentance if thou have not yet done it if thou hast done it heretofore yet renew thy Repentance before thou come before God to perform the waighty duties of his Worship Come not in thy sins no not in any one known sin to the Word Preached or to the Sacrament of the Lords Supper or to Prayer c. lest all these holy duties and Services be turned into sin unto thee and so instead of reaping good and comfort to thy own Soul by them thou provoke God to bring his heavy wrath and Judgment on thee for abusing his holy Ordinances Look to it therefore before thou go about these waighty duties that thou cast off thy sins and all other impediments that thou be not cumbred and pestered with them in the performance of such duties Gen. 35. 2. Jacob going up to Bethel to worship God first purged his Family from the Idolls that were in it lest they should hinder him or any of his Family in the worship of the true God So when thou art to go to the House of God to serve him or to perform any part of his private Worship in thy Family first remove all that may hinder thee therein Observ 2 Observ 2. Further in that our Saviour sends forth the Apostles in such poor and mean estate without provision of mony victuall c. We may gather that the best Christians may sometimes be Called to a mean and poor estate in which they may be destitute even of necessaries for maintenance of this life So Paul 2 Cor. 11. 27. suffred Hunger thirst cold and nakedness And Phil. 4. 12. He had learned to suffer need So those excellent persons mentioned Hebr. 11. 37. were destitute of necessary things for maintenance of this life yea Christ himself became poor for our sakes 2 Cor. 8. 9. Quest Quest Why doth the Lord call good Christians to suffer want of outward things Answ Answ 1. That his special Providence and Fatherly care of them may the more appear in providing for them in the midst of their wants when outward means fail them 2. To try and
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
Mar. 7. 34. So Stephen Act. 7. 55. yet our Saviour did not alwayes use it See Matth. 26. 39. Quest Quest Why did He use this Gesture at this time Answ Answ 1. To shew to whom He prayed and gave thanks even to his Heavenly Father 2. To testifie His confidence and assurance to be heard of His Father as Joh. 11. 42. I know that thou hearest me alwayes c. This lifting up the eyes and face to Heaven is a token of great boldness and confidence in prayer Job 22. 26. Thou shalt lift up thy face unto God Thou shalt make prayer to Him and he shall hear thee c. So Steven Act. 7. 55. 3. Our Saviour looked up to Heaven to shew that His heart and affections were wholly fixed there in his prayer 4. To shew from whence he had Power to work so great a Miracle as this was even from Heaven that is from God his Father who communicated this Power unto Him as He was Man and as He was Mediator Observ 1 Observ 1. In prayer we should use such outward Gestures as may most fittly serve to expresse the inward disposition and holy affections of our Heart and Soul Though we be not in Scripture tyed to any one kind of outward Gesture because sundry kinds have been used both by our Saviour Christ and by other Saints and Servants of God yet all Gestures which we use in prayer should be such as may fittly expresse the Holy and Heavenly disposition of our Hearts in prayer 1 Tim. 2. 8. I will that men pray lifting up holy hands c. thereby to testifie and expresse the inward holinesse of their Hearts before God Lam. 3. 41. Let us lift up our heart with our hands to God in the Heavens Thus in prayer we are sometimes to lift up our hands and eyes to Heaven ward thereby to testifie our heavenly affections to shew that our hearts are raised up to Heaven immeditation c. as also to testifie our Spirituall boldnesse and confidence which we sometimes feel in prayer Sometimes again it may be more fit for us to cast down our eyes as the Publican did Luke 18. 13. To testifie our Humility and the sense of our Vilenesse before God in regard of our sins So to express the inward fear and reverence of our hearts towards God it is fit for us to use the most reverent outward Gestures as kneeling or standing whensoever we may conveniently use these Gestures And as at all times we should be careful to use such Gestures in prayer as may best expresse the holy and reverent disposition of our hearts so especially when we pray in Company with others and above all in the publick Congregation in which all things must be done most decently and orderly If one be to put up a Petition to an Earthly Prince he will by his very countenance labour to express his heart c. Vse Use For just reproof of such as care not how they behave themselves outwardly in prayer to God not regarding whether they use such Gestures as may expresse their holy heavenly and reverent disposition of heart and mind but carry themselves unreverently loosely carelesly c. An evident signe their hearts are not upright in prayer for then it would appear in the outward carriage of the Body and all the parts of it c. More touching the outward Gesture in prayer See before Chap. 1. Ver. 40. Observ 2 Observ 2. In that our Saviour lifted up his eyes to Heaven in praying thereby shewing that his thoughts and affections were there setled c. Hence gather That we also in prayer should labour to have our thoughts and affections raised up to Heaven and to have them fixed there upon God our Heavenly Father and upon his fatherly Goodness Grace and Mercy as also upon his infinite Power Justice c. So Lam. 3. 41. Let us lift up our heart c. Act. 10. 10. Peter was so ravished with heavenly affections in prayer that presently upon his praying he fell into a trance c. Vse 1 Vse 1. It reproveth such as come to speak to God in prayer with hearts and minds groveling on the Earth taken up and distracted with wandring thoughts and carnall affections about Earthly and Worldly matters These hinder the force and power of such prayers Besides that it is a great profanation of God's Name so to draw neer to Him with the lips when the heart is far off from Him In vain do such worship God Quest. Quest Are not God's Children sometimes troubled and hindered in their prayers with Earthly Cogitations c Answ Answ Yes but they are truly humbled and grieved for them and do strive against them by all good means Not so the profane and wicked c. Vse 2 Use 2. When we are to pray be carefull to prepare our hearts by withdrawing them from the Earth and Earthly things and raising them to Heaven in meditation of God and his heavenly Glory Power Wisdom Justice Mercy c. So David Psal 57. My heart is fixed c. So much of our Saviour's blessing the Loaves and Fishes Now followeth the last principall Action performed by Him viz. His breaking and distributing the Loaves to his Disciples and his dividing the Fishes among them All. He brake the Loaves This he did that he might distribute them being broken And this was according to the common Custom then used among the Jews for their Loaves were made broad and thin so as they might most conveniently be broken Hence breaking of Bread is put for Eating and Drinking as Luke 24. 35. and Act. 2. 46. And gave them to his Disciples c. He did not give them to the People with his own hands but to his Disciples that they might distribute to the People which he did no doubt to this end That the Miracle by this means might be the more apparent and sensible both to the Disciples and to the Multitude and that they might take the more speciall notice of it And the two Fishes he divided among them all This doth much augment the greatness of the Miracle in that he did not onely divide the five Loaves but the two little Fishes also among so many Quest 1 Quest 1. How could so small a number of Loaves and Fishes be divided and distributed to so great a Multitude Answ Answ In the breaking and distributing they were exceedingly multiplyed and increased not in number but in quantity and substance by the Divine Power of Christ the five Loaves being but small ordinary Loaves at first were by the Power of Christ made to grow and increase to a far greater quantity and the two Fishes though small at first were made to grow to a great quantity much like as we see Fruit upon a Tree as Apples Figgs c. very small first and afterwards grown to a far greater size or as we see Living Creatures as Fish Birds c. small at first and afterward grown much bigger
Multitude This he did first that he might not be hindered by their presence from withdrawing himself to Prayer Into a Mountain What Mountain is not expressed by the Evangelists but it was some Mountain or Hill in the Wilderness of Bethsaida not far from the place where Christ had wrought the Miracle of the Loaves Quest Quest Why did he retire himself into this Mountain Answ Answ Because it was a solitary place fittest for private prayer therefore that he might with more freedom and quietness and without distraction pray he withdrew himself thither To pray Here some Questions may be moved Quest 1 Quest 1. How is Christ said to pray unto God seeing himself was God c. Answ Answ He Prayed 1. As Man and in his Humane Nature Vide infrà Ver. 41. 2. As Mediator and Intercessor between God and Man And so he prayed according to both Natures though in Humane Nature onely Quest 2 Quest. 2. Had he any need to pray in regard of himself Answ Answ As God he had no need for so he could not want any thing being the Fountain of all perfection and of all good things But in respect of his Humane Nature he had need to pray and did pray even for himself The reason is because he did partake not onely in our Nature but in the Infirmities of our Nature such as were meerly naturall and without sin as Hunger Thirst Weariness Pain Grief c. therefore he had need to pray for supply of strength to bear and overcome these naturall weaknesses Thus Hebr. 5. 7. He is said to have prayed with strong cryes and tears to his heavenly Father when he was troubled with naturall fear of Death Note that he had no such cause or need to pray for himself as we have no need to pray in regard of any sinfull infirmity or corruption c. Vide Bezam Homil. 5. de Pass p. 88. Quest 3 Quest 3. Why did he now give himself to Prayer Answ Answ Thereby to prepare himself to the working of those great Miracles which follow viz. His walking on the Sea and stilling the tempest of the Wind c. Quest 4 Quest 4. What was the matter of his Prayer Answ Answ Uncertain because not expressed In generall we may be sure that it was most excellent and heavenly far beyond the prayers of all men that ever were are or shall be In particular it is probable that among other things he prayed 1. For strength and assistance to be given to his humane nature for the better performance of all Duties of his publick Office and Ministery as he was Mediator 2. For a blessing upon his Ministery that his Preaching and Miracles might be more and more effectuall for those ends unto which they were ordained of his heavenly Father viz. for the calling and confirming of the Elect and for the convincing and condemning of the Reprobate c. 3. He gave thanks for the good which had bin done hitherto by his Doctrine and Miracles 4. He prayed for his Disciples that they might be confirmed in Grace and for the People that they might profit by his Teaching and Miracles These things and such like no doubt were the matter of our Saviour Christ's most divine and heavenly Prayer at this time Observ Observ General In that our Saviour being to pray is so careful to remove all hinderances as the Company of the Disciples and of the Multitude and to use all good helps and furtherances as the privateness of the place c. Hence we may gather that Prayer is a Duty not easily performed but hard and difficult to perform in due manner Of this see before Chap. 1. Ver. 35. Particular Observations follow First from the Circumstance of time When he had sent them away Observe That before we give our selves to Prayer we should carefully remove such things as may hinder us in the Duty Our Saviour being to pray privately first sends away his Disciples and the multitude c. So we being to pray must remove all that may hinder us As 1. Worldly cares and thoughts of earthly things 2. Inordinate and distempered Passions of Anger Wrath Malice Envy c. 1 Tim. 2. 8. Pray lifting up pure hands without wrath c. Mark 11. 25. When ye stand and pray forgive c. 3. All kind of sins and sinful Lusts must be cast off and laid aside by true Repentance As David Psal 26. 6. saith he would first wash his hands in Innocency and then compass God's Altar So must we c. Psal 66. 18. If I regard Wickedness in my heart the Lord will not hear me Joh. 9. 31. God heareth not sinners Therefore Isa 1. 15. God would not hear them though they made many Prayers because their hands were full of Blood The more difficult to pray well the more care to remove all these impediments Vse 1 Use 1. For reproof of such as are not careful as they should be to prevent such hinderances in Prayer Some go to Prayer with heads full of worldly business and cares of this life Some with hearts and minds distempered with Passions of Wrath Bitterness Malice c. Some with guilt of some sin or sins lying on their conscience not yet truly repented of No marvail if such pray without Feeling without Fervency without Comfort How should they pray aright when no care to prevent hinderances of this excellent Duty In vain do they worship God drawing near him with their lips their heart being far from him Isa 29. Nay further such Prayers are hateful and abominable to God a high Prophanation of his Name for which he will not hold them guiltless Use 2 Use 2. See then that before we give our selves to this exercise of Prayer we do as our Saviour here did that is remove all that may hinder send away the multitude the multitude of worldly cares and thoughts that are apt to swarm about us and in our heads at such times send away also and shake off all distempered Passions and sinful Lusts c. Let none of these troublesome companions stay with us when we should set our selves apart to pray unto God c. It followeth He went into a Mountain because it was a private place where he might be freest from Distractions c. Observ Observ We have need to use all good helps and means to further us in the Duty of Prayer If our Saviour Christ though he had a most admirable gift in Prayer above all men that ever were and to whom it was nothing so hard as to us c. yet had need to use the best helps as the privateness of the Place and silence of the Night c. How much more have we need to use all possible helps to further us in this Exercise Now the helps are these especially 1. Make choice of the best and fittest times and places for private Prayer when and where we may be most free from outward occasions of Distraction and Hinderances Thus our
Saviour used to do as here and at other times Chap. 1. Ver. 35. In the Morning a great while before day He went out into a solitary Place and there prayed So Luke 5. 16. He withdrew himself into the Wilderness and prayed So Peter Act. 10. 9. went up on the House top c. So Isa 38. 2. Hezekiah turned his face to the Wall c. Gen. 24. 63. Isaac went into the fields alone in the Evening David prayed much in the night 2. Be careful at all times to keep our hearts and minds in due temper free from inordinate Passions of Wrath Bitterness c. 3. Before Pra yer use some holy Meditation concerning the Nature and Properties of God as his Power Wisdom Holiness Justice Mercy c. or touching our own vileness c. To this end also it is good to read some portion of the Word of God if we may conveniently do it before Prayer 4. Use watchfulness over our hearts and minds both before Prayer and in Prayer labouring to cast out and to keep out idle vain and worldly thoughts and carnal Affections and Lusts c. This Watchfulness is a special help unto Prayer and therefore often joyned with it in Scripture as Matth. 26. 41. Watch and pray lest ye fall into temptation c. 1 Pet. 4. 7. Be sober and watching unto Prayer Ephes 6. 18. Pray alwaies with all manner of Prayer and watch thereunto Vse Vse Let us then be exhorted carefully to use all these and the like helps to further us in performance of this hard and difficult exercise of Prayer To this end often think of the difficulty of it and of our unfitness and unability to perform it in any good sort Rom. 8. 26. We know not what we should pray as we ought c. The reason why many pray so coldly and with so little Feeling Faith and Comfort is because they use not all good means to help themselves in this duty So much of the place whither our Saviour with-drew himself Now to speak of the Duty there performed which was Prayer Observ 1 Observ 1. In that our Saviour Christ though in regard of himself he had nothing so much need of Prayer as we have yet did use to give himself to it and to this end did set apart special times as we see here Hence gather that we ought much more to be diligent in this exercise of Prayer and for this end to set apart special hours and times and that daily But of this I shall have occasion to speak more the next Sabbath God willing upon 1 Thes 5. 17. Use 1 Vse 1. This reproveth such as are negligent in this duty of private Prayer seldom or never acquainting themselves with God or laying open to him their special and personal wants c. Some indeed use to say their Prayers as they speak that is to rehearse the bare words of the Lord's Prayer c. but scarce understand one Petition aright much less pray with any true Faith Feeling or good Affection c. Vse 2 Use 2. Let us be here stirred up to diligence in this duty upon all occasions daily Remember that 1 Thes 5. 17. Pray without ceasing that is upon all occasions constantly So Rom. 12. 12. and Luke 18. 1. Shall Christ Jesus the Son of God be so diligent in this Exercise and shall we be slack Consider the Excellency of the Duty and how profitable and comfortable it is being conscionably performed If so much good be gotten and fruit reaped by the society of some worthy man how much more by conversing with God in frequent Prayer Chrysostom in Psal 4. Observ 2 Observ 2. In that our Saviour gave himself to Prayer thereby to prepare himself to the working of those Miracles which follow Hence learn that Prayer should be used as a Preparative unto great and weighty Duties See before Chap. 1. 35. Mark 6. 47 c. to 53. And when Even was come c. Decem. 2. 1621. OF the Antecedents going before these two Miracles of Christ mentioned in these Verses you have heard out of the two former Verses Now the next main thing to be considered in this History is The speciall Occasions of working the Miracles Where 1. The Evangelist mentioneth the Circumstance of time when these occasions hapned When Even was come 2. The Occasions themselves which are two 1. The Absence of our Saviour from his Disciples and the Distance of place which was between them They being in the Ship in the middest of the Sea and He remaining behind alone upon the Land 2. The great trouble and danger in which they were in Christ's absence He saw them troubled or toyled in rowing the Ship for the Wind was against them When Even was come Object Joh. 5 16. it is said that when Even was come the Disciples went down into the Sea and took Ship c. How then is it here said by Mark that when Even was come the Ship was in the middest of the Sea Answ 1. Some think that John useth a recapitulation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly mentioning that which was done before as if it had been done afterward Sic Jansen 2. It may be further answered that the Jews reckoned two parts of the Evening The first beginning about the ninth hour of the day as they called it that is about three of the Clock or the third hour after Noon as we reckon at what time it is thought that the Evening-Sacrifices did begin and this they accompted as part of the Evening because about that hour the day begins to decline and to draw toward an end The second part of the Evening they reckoned from about the time of the Sun 's going down till it was dark These two parts of the Evening it is likely are meant Exod. 12. 6. where it is said the Passover should be killed between two Evenings for so it is in the Original that is between two parts of the Evening See Willet in locum et Junium et Casaub contr à Baron pag. 473. Beza in Mar. 15. 25. Now it is likely that St. John speaks of the first part of the Evening and St. Mark here of the second part Sic Lyserus Howsoever it is most likely that it was now near unto night because we heard before Ver. 35. that the day was far spent when Christ wrought the Miracle of the Loavs after which he sent over his Disciples to Bethsaida by ship as we have also heard Now some time must be allowed for that their departure and then there must also be more time allowed for their rowing of the Ship before they could get so far as into the middest of the Sea Now this Circumstance of time is added the more to set out the forlorn and afflicted estate of the Disciples being now absent from Christ and farr distant from him and not only so but in great trouble and danger by reason of the Storm and all this when Night
People of Genesareth do testify their Faith in Christ by the fruits of love and mercy to their sick Friends and Neighbours Hence gather that true Faith will shew it self in fruits of Love to others that have need of the fruits of our Love Gal. 5. 6. Faith worketh by Love 1 Tim. 1. 5. Charity proceeds and flows from Faith unfeigned Reas Reas Such as are by Faith perswaded of God's Love and Mercy in Christ cannot but love God again and their Brother in and for God and so they cannot but be ready to shew fruits of Love to their Brother for the Lord's sake Vse Use Examine the soundness of our Faith by our true Love and fruits of our Love and Mercy to others 'T is in vain to profess Faith in Christ if we shew it not by Love to our Brethren Jam. 2. 14. What doth it profit though a man say he hath Faith and hath not Works Can Faith save him If a Brother or Sister be naked and destitute of daily Food and one of you say Depart in peace c. notwithstanding ye give them not What doth it profit Particular Observations 1. In that this People shew their Love by bringing the sick unto Christ to be healed we learn that it is a duty of Love and Mercy which we owe to such as are in misery and affliction to afford them our best help and succour whether it be in outward or inward Affliction 1. In outward as in bodily Sickness Pain Poverty c. we are to use all good means for the helping easing and comforting of them 2. In inward Affliction of Mind and Conscience by reason of sinlying heavy upon them We are in this case especially to be helpful to them all that we can Especially we are to afford our help to those that are most near and dear to us to whom God hath tyed us by some special bond of Alliance Kindred neer Acquaintance c. Prov. 17. 17. A Friend loveth at all times a Brother is born for Adversity Job 6. 14. To him that is afflicted pity should be shewed from his Friend Reas 1 Reas 1. We profess to be fellow-Members of the same mystical body of Christ which is the Church And therefore as in the naturall Body the severall Members have care one for another to help each other so should it be between Christians See 1 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reas 2. We our selves are subject to like Afflictions Hebr. 13. 3. Remember them which suffer Adversity as being your selves in the Body Therefore as we would be glad of help from others so should we be willing to assist others Quest Quest How are we to help such as are in misery and affliction Answ Answ 1. By our Prayers unto God to give them Strength Patience Deliverance and to sanctify to them all their troubles c. As this People of Genesareth besought Christ for the sick as is said afterward Jam. 5. 16. Pray one for another that ye may he healed So in all other Afflictions of our Brethren and Sisters we should strive with them by our Prayers to God for them David did this for his Enemies Psal 35. 13. How much more should we for our Friends c. As in our Saviour's time the friends of the sick and of such as were in other miseries brought and led them to Christ with their hands and arms so should we present the afflicted estate of our Brethren unto Christ by our Prayers c. 2. We are to help the afflicted by comforting and strengthning them in their troubles that they may be better able to bear them in due manner with Patience Contentedness c. Isa 35. 3. Strengthen 〈…〉 hands and comfort the feeble knees Say to them that are of a fearfull heart Be strong fear not c. 1 Thâ—â— 5. â—4 Comfort the feeble-minded And to this end we are to visit and come to such as are in Affliction 〈…〉 is offered Mat. 25. When I was sick and in prison ye visited me c. 3. We are to help the afflicted by our best Advise Counsel and Instruction advising and teaching them the best we can how to bear their troubles and how to make use of them 4. We are to provide for them the best outward means of comfort and help which are in our power so far as our Calling requireth especially for those to whom we are in special manner obliged So in time of sickness we are to provide for them necessary Physick and Diet c. As the friends of the sick brought them to Christ and besought him for them c. Vse 1 Use 1. Reproof of such as shew little or no Love or Mercy to others in Affliction outward or inward If themselves be well and in ease health and prosperity let others sink or swim c. But woe to such Amos 6. 6. Some know not how to pray for themselves in trouble much less for others Others come not at their friends and neighbours in sickness and other distresses to comfort them or to instruct or advise them c. Like Swallows which are with us in the Spring and Summer but leave us in Winter See Job 6. 15. My Brethren dealt deceitfully as a Brook c. Others have no care to provide outward helps and comfort for such as are in misery as in sickness c. not for those of their Charge and of their own Families as Husbands Wives Children Servants No care so much as to send to the Physitian for them till they be past Recovery More merciful they are to their beast if it be sick than to their sick Children Servants c. How dwelleth the Love of God in such as shew so little Love and Mercy to others How should they look to find mercy with God and with men in their own miseries when they shew none to others Such do verify that of Solomon The mercies of the wicked are cruell Prov. Vse 2 Use 2. Let us be moved to shew more Love and Mercy to such as are in misery and Affliction remembring that we our selves are in the body and therefore liable to like miseries c. As therefore we would find help in our own troubles so let us help and comfort others as we are able by our Prayers to God by our Advice and Counsel c. Remember that Friend and Brother is born for Adversity Observ 2 Observ 2. In that this People were so diligent and took such pains to run through the Country and to bring the sick in their beds unto Christ Observe that true Christian Love is diligent and painfull in doing Duties and Services of love to others as occasion is offered See this before Chap. 2. 3. Observ 3 Observ 3. In that they took the Opportunities of time and place to bring and present the sick unto Christ we may learn That we ought wisely to observe and take the best opportunities of
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
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
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
troubles if it be but to stir us up to this excellent Duty Our own experience will teach us that we never are so diligent or fervent in this Exercise as when we are under the Cross never pray we with such Faith Feeling c. On the other side when all goes well with us how dull negligent and careless are we apt to grow in Prayer Vse 2 Use 2. By this learn to know whether our afflictions be sanctified unto us or no viz. if they stir up and quicken us to more earnest seeking of God by Prayer if they drive us nearer to God it is a sign that we make some good and holy use of our troubles not otherwise Quest Quest. But may not Affliction drive a wicked manâ—t God by Prayer Answ Answ Extremity of trouble pain or grief may force him to cry out unto God in words it may wring from him words of Prayer but it doth not make him pray unto God conscionably with true Faith or any comfortable hope or assurance to be heard See Hos 7. 14. Observ 3 Observ 3. In that it is said This Woman's Daughter was possessed with an unclean Spirit We are taught That the Devil by God's sufferance may have power over the Bodies of Men and Women or Children to enter into them and being in them to afflict and torment them as he did this young Damsell yea he may have power over the Bodies of the Saints and Faithfull and of their Children as he had over Job and his Children and over this faithfull Womans Daughter But of this see before Chap. 1. Ver. 23. An unclean Spirit Touching this attribute given to the Devil See also Chap. 1. 23. Mark 7. 25. Heard of Him and came and fell at His feet June 30. 1622. THe second Occasion moving this Woman to come to Christ and to make this sute for her Daughter was the Fame which she had heard of Christ Heard of Him That is of the excellency of his Person and of his divine Doctrine and great Miracles which he had formerly wrought in other places and parts of Judea the Fame and Report whereof as it is likely was brought unto her by such as had formerly travailed from these Coasts of Tyre and Sidon into those parts of Galilee and Judea where our Saviour had preached and wrought Miracles there to hear him and to be partakers of his Miracles as may appear Chap. 3. 8. and Luke 6. 17. Now this Fame which she heard of Him moved her to believe that he was that Messiah promised and foretold in the Writings of Moses and the Prophets in the which it is likely she had bin before instructed in some measure by the Jews which lived amongst the Gentiles in these Coasts of Tyre and Sidon as hath bin before shewed Now being thus perswaded that he was the Messiah and that he was able and willing to cast the Devil out of her Daughter she was thereupon moved to come and sue unto him for help Observ 1 Observ 1. In that this Woman first heard of Christ and by hearing report of him came to some knowledge of him before she believed in him and testified her Faith by coming to sue unto him for her Daughter Hence observe that Knowledge of Christ must go before true Faith in Christ in order of Nature as the Ground and Motive of it See before Chap. 5. 27. Observ 2 Observ 2. That the knowledge and perswasion of God's power and goodness that he is able and willing to hear and grant our sutes must be the Ground and Motive of all the prayers we make unto Him This Woman by the Fame she had heard of Christ came to know and to be perswaded that He was the Messiah and therefore able and willing to hear and grant her sute and this moves her to come and sue to Him for her afflicted Daughter Therefore also in the Preface of the Lord's Prayer we are taught to use these words Our Father which art in Heaven which words do imply both our perswasion of the goodnesse and mercy of God in that we Call him our Father and likewise our perswasion of his Power in that we acknowledge him to be in Heaven so by this preface we are taught That in praying to God we must be perswaded of his Power that He is able to hear us and of his Grace and Mercy that He is ready and willing to hear us and the perswasion of both these must move us to pray to Him Reason Reason True prayer must be made in Faith Rom. 10. 14. How shall they call on Him in whom they have not believed Now Faith perswadeth us both of God's power That He is able to do abundantly above all that we can ask or think and also of his goodness and mercy that he is willing and ready to give us those things we ask so far as stands with his Glory and our Good and Salvation Vse Vse Labour for this knowledg and perswasion of Faith touching the Power and Goodness of God that He is both able and willing to hear our prayers and to grant the Petition we ask of Him that so this may quicken and stirr us up to pray unto Him in our necessities Now of the first of these it is easie to be perswaded and every one will yield that God is able to grant our Requests but the difficulty is to be perswaded that He is also willing to grant them so far as is good for us This therefore thou must especially labour and strive by Faith to believe And to this end often meditate of the gracious promises of God which He hath in his Word made to such as call upon Him in truth of Heart and be assured that He will make them good unto thee if thou so pray unto Him See Hebr. 11. 6. So much of the Occasions moving this Woman to come and sue to Christ or her Daughter In the next place I am to speak of the manner of her coming to put up this her sute She fell at his feet This Gesture she used 1. In way of religious reverence and adoration of the Person of Christ whom she believed to be more then a Man even the Son of God c. 2. To testifie and expresse the inward Humility of her Heart and the sense of her own vilenesse and unworthinesse to receive so great a favour from Christ as she asked of Him See before Chap. 5. 22. Observ Observ Such as come to God in prayer must come in most humble and reverent manner before Him See Chap. 1. Ver. 40. Twofold humility requisite 1. Inward in Heart touched with lively feeling of our unworthiness c. 2. Outward in Carriage and Gestures of the Body It followeth She besought him that he would cast out the Devil c. By this sute she shewed her compassion of her Child being in this misery c. Observ 1 Observ 1. See here in the example of this Woman what Christians should do what
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
to help her we may learn this that the Lord doth sometimes shew himself strange toward his Children in their troubles making shew as if he did not regard them or would not help and deliver them when at the same time he is purposed speedily to help them See before Chap. 6. 48. Thus the Lord seemed not to regard the Israelites in their bondage in Aegypt but suffered it to grow greater and yet even then was he minded speedily to deliver them So David Psal 22. 1. compared with v. 22. c. So when Jonah seemed to be cast out from God's sight his deliverance was at hand Observ 3 Observ 3. See here how many wayes and how mightily the Faith of this Woman was tried and exercised This may appear by comparing this Verse with Matth. 15. 23 unto the 27th It was a great trial to her Faith to have her young Daughter possessed of a Devil But this made it much greater that when she came to Christ for hlep he was so far from hearing and granting her request that he vouchsafed not to answer her a word at first Yet was not this all for there are sundry other circumstances expressed by the Evangelists which do shew how wonderfully her Faith was assaulted for our Saviour did not onely refuse at first to speak to her but when he did speak he gave her none but words of great discouragement first telling her plainly that he was not sent but to the lost sheep of the House of Israel that is to the Jews therefore not to her being a Gentile and not a Jew Then when she further urged her sute in most humble and reverent manner he answered as we see in this Verse giving her no more comfort than before nay rather much greater discomfort in that he doth argue or plead against her shewing Reasons why he could not grant her Request and seeming withal to blame and reprove her for asking that which was not fit for him to give yea not onely so but reproaching her also with the name of a Dogg c. Hence observe That the Lord doth use to exercise the Faith of his Children in this life with many and great trials and oppositions And these are of two sorts 1. Outward Afflictions in Body Goods good Name Friends c. with these the Lord useth greatly to try and exercise the Faith of his Children as we see in the Examples of Job David and many others in Scripture See Heb. 11. 36. 2. Inward tryal which are of two sorts 1. Such as the Lord suffereth Satan to exercise the Faith of his Children with Luke 22. 31. Satan hath desired you to sift you as Wheat c. that is greatly to try and assault your Faith Thus the Lord tryed Paul's Faith by the Messenger of Satan buffeting him 2 Cor. 12. 17. 2. Such trials wherewith the Lord himself doth oftentimes immediately from himself exercise his Childrens Faith for thus he doth often oppose himself directly against their Faith and wrestle with it and with them inwardly as he did with Jacob Gen. 32. 22. causing them inwardly to feel the burden of their sins and the terrours of his wrath which is the greatest and most fearful of all trials Thus he tried David Job Hezekiah And thus our Saviour Christ here tryed the Faith of this Woman opposing it directly and fighting against it as it were by Reasons and Arguments pleading against her c. Reasons Reasons 1. That their Faith being thus greatly assaulted the soundness of it may more clearly shine forth to themselve and others 2. That this through-trial of their Faith may be found to their eternal praise honour and glory at the day of Christ 1 Pet. 1. 7. 3. That the wonderful Power of God may be glorified strengthning them to bear so great Assaults Vse 1 Use 1. To make accompt of this that our Faith must be greatly tryed and assaulted with many difficulties and oppositions outward and inward sometimes by outward crosses lying heavy on us sometimes by Satan tempting us to distrust c. sometimes by God himself wrastling with us and seeming to fight against our Faith yea sometimes we must look to feel all these assaults at once to be made against our Faith therefore prepare and arm our selves before-hand daily to fight this good fight of Faith 1 Tim. 6. 12. As it is a good fight so it is a very great fight even the greatest that can be endured in this life Far more difficult and dangerous than any bodily fight or warfare against bodily Enemies Ephes 6. 12. We wrestle not against flesh and blood but against Principalities and Powers c. yea sometimes against God himself as Jacob did c. See how truly our life is said in Scripture to be a Warfare and we to be Souldiers c. Therefore look not for a life of ease nor think it an easy matter to be a good Christian no we must endure hardness as it is said 2 Tim. 2. 3. Our Faith must endure many and great combats outward and inward fightings within and terrours without as Paul felt Therefore daily prepare and arm our selves to fight this great fight of Faith lest when we meet with so great Enemies and Oppositions we be dismayed Quest Quest How shall we prepare and arm our selves Answ Answ 1. Pray unto God daily for more and more strength of Faith whereby we may be able to withstand so many and great assaults as we must look for Pray as the Apostles did unto Christ Lord increase our Faith and with him Mark 9. I believe Lord help my Unbelief Joyn also Prayer to the use of other good means for the strengthning of our Faith as diligent hearing of the Word reading of the Scriptures meditation on the Promises of the Gospel c. 2. See that our Faith be true and sound Faith not fained and counterfeit If it be true and sound effectually apprehending God's Mercy in Christ c. then it will be able to hold out and to endure all Oppositions But if it be a counterfeit Shadow of Faith if it be but a carnal Presumption or vain Imagination or a temporary Faith it will never hold out against so great trials as must be indured Ephes 6. 16. It is said to be our Shield whereby we must quench all the fiery darts of Satan Look therefore it be not a broken Shield but firm and sound such as may bear off the greatest blows which Satan can give us by his Temptations c. To this end often examine our Faith by the Word of God that we may know it to be a Shield of Proof Vse 2 Use 2. Comfort to the faithful meeting with great and manifold assaults made against their Faith when they are not onely tryed with outward Afflictions but also much exercised with inward trials and oppositions of Satan yea when they feel God himself wrestling against them and shewing himself as an enemy to them Yet let them not be dismaied
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
are two 1. That his ears were opened that is The faculty and use of Hearing was restored to him 2. That the string of his tongue was loosed that is The Impediment of his Speech was taken away or the difficulty of it removed and this is proved by a further Effect and Consequent viz. That he spake plain that is he was enabled to speak with ease and freedom of Tongue or he came to have and enjoy the true and right use of his Speech And this argueth that he was not stark dumb before c. Us suprà The second thing in the words is The amplification of these miraculous Effects by the Circumstance of time or the speedy and suddain accomplishment of them In that they were straightway fulfilled that is so soon as ever Christ had used those gestures of putting his fingers into the Ears of the deaf and touching his Tongue c. and had thereunto added his powerful Word And this is added to shew the truth and certainty of the Miracle and the more to set out the greatness of Christ's Power Observ 1 Observ 1 Here is another proof of Christ's God-head c. Observ 2 Observ 2. Here we learn That our Saviour Christ as he is God hath absolute Power and Authority over all diseases and infirmities of Man's body being able to cure and heal them and to restore the body to perfect health and soundness again yea he can do this miraculously and extraordinarily without ordinary means of Physick onely by his Divine Power immediately Thus being upon Earth in the state of Humiliation he was able miraculously to cure such as were deaf and dumb as we see here or to cure such as were born blind and to cure all the most incurable diseases as Leprosies Feavers Palsies bloody-Issues in Women c. Now if he had this Power being on Earth then he hath still the same Power being exalted to Heavenly Glory c. his Arm is not shortned or weakned but rather strengthned by his advancement to the right hand of God c. See more of this Point and the uses of it Chap. 2. ver 12. And Chap. 5. Ver. 29. Observ 3 Observ 3. In that our Saviour did thus miraculously cure this man of his bodily Deafness and Dumbness restoring to him the use of his Hearing and Speech Hence gather that he onely is able to cure such as are spiritually deaf and dumb The same Divine Power is seen in both See Matth. 8. 17. Such as are unable and unfit to hear spirituall and heavenly matters as the Word of God and the Doctrines of it who have deaf hearts and consciences unfit to hear that is to believe and to obey the Word of God Christ alone is able to open the deaf hearts of such by the Power of his Divine Spirit enabling them to believe and imbrace the Word of God and to yield obedience to it Thus he opened the heart of Lydia which before was deaf making her fit to attend to Paul's Doctrine and to embrace and obey the same Act. 16. So also such as are spiritually dumb that is unfit and unable to speak of spiritual and heavenly matters to the Glory of God and to the edifying of others Christ alone can unty the string of their tongues that is enable and teach them by his Spirit how to speak to God's Glory and the edifying of others he onely can furnish them both with matter and words to speak graciously So also such as are unable to speak unto God by Prayer Christ alone can open both their hearts and mouths to pray aright unto God Therefore Luke 11. 1. his Disciples desired him to teach them how to pray and David Psal 51. 15. prayeth to the Lord to open his lips that his mouth might shew forth his praise Thus it is Christ Jesus alone which can and doth cure and heal such as are spiritually deaf and dumb And therefore Isa 35. 5. it is prophecied that in the Kingdom of Christ that is in the flourishing estate of the Church of Christ in the times of the Gospel the Ears of the deaf shall be unstopped and the Tongue of the dumb shall sing c. which is to be understood not onely of the restoring and curing of such as should be taken or possessed with bodily deafness and dumbness but of such especially as should be spiritually deaf and dumb Now How should these be cured but by the Divine Power and Spirit of Christ which he should manifest in and by the Preaching of the Gospel Use Use See what is to be done of those that are spiritually deaf and dumb as we are all by Nature more or less Let them go and seek unto Christ Jesus who miraculously opened the ears of the deaf and the mouths of the dumb when he was upon earth Pray unto him to bore the ears of thy heart that thou mayest be fit to hear that is to believe and obey his Word and pray him to loose the string of thy tongue that thou mayest be able and fit to speak to him in Prayer and to speak to his Glory and the edifying of others Pray with David Open thou my lips c. If he do but touch thy heart and tongue with the finger of his Spirit and say but Ephphatha unto thee that is Do but will that thy heart be opened and thy tongue loosed it shall be done but without the Divine Power of his Spirit it can never be done Straightway his eyes were opened c. Observ Observe the truth and certainty of this Miracle that it was wrought immediately by the Divine Power of Christ as he was God and not by any natural or ordinary means whatsoever for then it could not have been wrought thus suddenly and speedily so soon as ever Christ had uttered the word Ephphatha for in all cures of the body which are wrought by means there is some space of time required for the means to shew their natural Power and Vertue to effect the cure But it was not so here which therefore proveth it to be truly miraculous and serveth to strengthen our Faith in the Divine Power and God-head of Christ and in the truth of the Doctrine of Christ which was sealed from Heaven by this and many the like Miracles Mark 7. 36 37. And he charged them that they should tell no man but the more he charged them so much Aug. 25. 1622. the more a great deal they published it And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak IN these two last Verses of this Chapter the Evangelist layeth down the Consequents of the Miracle of Christ wrought upon him that was deaf and half-dumb The Consequents are these four 1. The charge given by our Saviour unto the party cured and to those that brought him to Christ that they should not divulge the Miracle 2. Their disobedience to his charge and violating
for else they would never have come and sought to him For as the Apostle saith 2 Cor. 4. 13. We believe and therefore speak And Rom. 10. 14. which shews That where there is no Faith in the Heart there can be no speaking by prayer unto God or unto Christ But withall they discover much weaknesse in their Faith in that they seem to tye Christ's Power unto outward means as to the outward touching of the blind man with his hands as if without this he could not cure and restore him to sight Observ 1 Observ 1. It is the duty of all Christians to help one another by their prayers in time of Distresse and Affliction To seek to God for others as well as for themselves and to commend the afflicted estate of others to God in prayer This we may hence learn from those which brought this blind man to Christ in that they did not onely conduct him to Christ but being come they sought or prayed unto Christ for him that he might be cured of his blindness See this Point before handled on Chap. 7. Ver. 32. and Jam. 5. 16. Observ 2 Observ 2. In that both the Friends of the blind man which brought him to Christ and also the blind man himself as is not to be doubted did shew their Faith by seeking to Christ for help in this distressed Case We hence learn That where there is any measure of true Faith in the Heart it cannot but break forth and shew it self by Prayer and Calling on God in our own and others necessities Thus David in his Affliction believed and therefore spake to God by Prayer Psal 116. 10. So Paul 2 Cor. 4. 3. we believe and therefore speak Wheresoever there is a Spirit of Faith as the Apostle there saies there is also a Spirit of Prayer to Call upon God Therefore Jam. 5. 15. it is called the Prayer of Faith because it is an inseparable Effect and Consequent of Faith flowing from it Jude ver 20. Building up your selves in your most holy Faith and praying in the Holy Ghost Reas 1 Reas 1. Faith is not an idle Grace but operative and working where it is 1 Thess 1. 3. and among other effects which it worketh this is one speciall one That it brings forth Prayer in us Reas 2 Reas 2. True Faith perswadeth us of God's Power and Ability to hear and help us in all Necessities and Distresses and this moveth us to seek to Him by Prayer This moved Christ himself to pray in his Agony Mark 14. 16. Abba Father all things are possible to thee take away this Cup c. The Leper Matth. 8. 2. Thou caust make me clean Reas 3 Reas 3. Faith perswades us of God's willingness and readiness to hear and help us in regard of his Goodness and Mercy as also of his Promise and this cannot but move us to seek to Him by prayer in our own and others Necessities and Miseries Hos 6. 1. Come let us return to the Lord for he hath torn us and he will heal us he hath smitten and he will bind us up After two Dayes will he revive us c. When we are perswaded that he is rich unto all that Call upon him this moveth us to Call upon him for our selves and others Vse Vse To examine our selves by this what true Faith is in our Hearts Look how conscionable and frequent we are in the Duty of Prayer and Calling upon God in our own and others Necessities and Distresses If we truly believe God's Power and Goodness and be perswaded of the Truth of his Promise to hear and help us in our Troubles to relieve us in our Wants c. this cannot but inlarge our Hearts and open our Mouths to speak to God by prayer in all our Necessities and in the Necessities of others Contrà if we have no Hearts to call upon God nor Mouths to speak to him by prayer for our selves and others this argues want of Faith Let men say and professe never so much that they believe God's power and readiness to help them in all their Necessities yet if they seldom or never use to seek to him and to call on him by prayer it is certain That either they want Faith or their Faith is very weak For if they were effectually perswaded of God's Power and Will to help and relieve them and of the Truth of his Promise they could not but often go and seek to him by prayer See then that we shew our Faith by this excellent Fruit of it viz. by frequent calling upon God in our own and others Necessities c. we must not onely believe but speak to â—od by prayer of Faith especially in our greatest Necessities and Troubles Our Wants and Miseries should stir us up to frequent and earnest calling upon God thereby to shew and testifie our Faith that we believe and rest upon him for help comfort and relief Necessity drives men sometimes to crave help and relief even of their Enemies when they are perswaded of their power to help them How much more ought our Necessities to drive us to God by prayer Else how do we shew our selves to believe and be perswaded of hiâ— power and readiness to help us The Child that is perswaded of his Father's love and doth rest and rely upon him for all necessaries of this Life he will often come to his Father to crave and ask of him such things as he wanteth So here c. Observ 3 Observ 3. Though the Faith of this blind man and of those that brought him to Christ was but weak and imperfect as appears by their tying of Christ's Power to the outward touching yet our Saviour doth not reâ—ect them but granteth their request and did perfitly cure the blind man Whence we may learn That weakness of Faith if it be true and sound doth not hinder any from receiving good and benefit by Christ but Christ doth communicate himself and his benefits to such as are weak in Faith As here he vouchsafed the benefit of this miraculous Cure to this blind man though himself and his Friends which brought him to Christ shewed much weakness of Faith though their Faith was imperfect yet the blind was perfitly cured So Mark 9. 24. though the Father of the Child possessed with a dumb and deaf Spirit were but weak in Faith yet our Saviour granted his Request in casting the Devil out of his son This is also true of Spirituall benefit which Christ doth bestow upon us and hath purchased for us as forgiveness of sins justification c. weakness of Faith so it be sincere and sound doth not exclude any from being partakers of these benefits but even the smallest and weakest measure of Faith makes a Christian capable yea actually partaker of them all Though our Faith be but as a grain of Mustardseed yet it is sufficient to receive and apply Christ with all his spirituall Benefits and to make us partakers of his unsearchable
once foretell his Disciples of his Passion and Resurrection but at sundry times repeating the same matter unto them and putting them in mind of it again and again afterwards as may appear Cap. 9. 31. and Cap. 10. 33. Quest Quest 1. Wherefore or to what end did our Saviour foretell unto his Disciples his Passion Answ Answ 1. To prevent that scandall or offence which otherwise they might have taken at his death and sufferings if these things should have suddenly and unexpectedly hapned to him after they had confessed him to be the Son of God and true Messiah therefore He gives them notice and warning before-hand of his Sufferings that they might not think strange to see him that was the Son of the living God to be reproached and put to death by wicked men and that they should not think He suffered these things out of weakness c. therefore he shew that He knew of all before-hand 2. The better also to fit and prepare them to the bearing of that great trial and affliction which was to happen unto them by occasion of his death and suffering See Mat. 26. 31. Joh. 16. 20. 3. To correct an Errour which the Jews and Christ's Disciples had conceived touching an earthly Kingdom of Christ which as they dreamed should be accompanied with outward Glory and prosperity in this World as may appear Mat. 20. 21. and Act. 1. 6. Therefore our Saviour to draw them out of this Errour tells them before-hand that his Kingdom stood not in outward pomp and glory in this World but that it must be accompanyed with ignominy and baseness and with suffering many things Quest Quest 2. Why did our Saviour at this time and not before foretel his Disciples of his Sufferings Answ Answ 1. To shew one reason why he forbad them before to publish that truth which they had confessed touching his Person that he was the Son of God c. because being afterward to be so much abased in his Sufferings and Death it was not fit the Glory of his God-head should be publickly and openly professed till the time of his sufferings and abasement was past that is till his Resurrection which was the due time for the clear manifesting of his Glory as we heard upon the former Verse 2. Because it was necessary that the Disciples Faith should first be throughly confirmed in the truth of his God-head before he did plainly foretell them of his Passion lest otherwise the hearing of his Sufferings and Death should have caused them to doubt and waver in this Point of Faith Therefore they having now newly confessed him to be the Son of God and he having confirmed them in this Faith by approving and commending that their Confession now was the fittest time for him to begin plainly to teach them the Doctrine of his Sufferings Till now they were not fit to hear this Doctrine because not sufficiently confirmed in the Faith of his God-head Observ 1 Obsâ—rv 1. Here is an evidence and proof of Christ's God-head or Divine Nature in that He did of himself foresee and know before hand things which were to come as if they were already present and was able to foretell them namely his own Death and Sufferings with the manner and circumstances of it as that it should be a reproachfull Death that he should be rejected and despised at the time of his Death and by what persons he should be so rejected by the Elders c. Also the very place where he should suffer which was at Hierusalem c. Math. 16. 21. All these things our Saviour did of himself know before hand and was able to prophesie of them certainly and particularly before they were fulfilled And this he did by the divine Power of his God-head for it is proper to God onely to know and foretell things to come of himself and without Revelation from any other all things being present to God whether they be thing past or to come This therefore must strengthen our Faith touching the God-head of Christ Observ 2 Observ 2. That our Saviour Christ suffered and dyed for us willingly and of his own accord not by compulsion or being drawn to it against his Will This may appear hence in that he knew before hand that he was to dye and suffer and the very Place and persons that should be the Instruments of his Death namely the Elders chief Priests c. and was able to foretell these things and yet for all this he did not go about at this or any time afterward to escape these Sufferings or to save himself from Death as he could have done as easily as he did foretell it therefore also though he knew that Hierusalem was the place where he was to Suffer yet did not he refuse to go up thither but rather made haste both to the Place and Time appointed for his Suffering Mark 10. 32. As they went up to Hierusalem Jesus went before them c. to shew his forwardness Luke 22. 15. With desire have I desired to eat this Passover with you before I suffer Luke 12. 55. Therefore also Joh. 18. 1 2. though he knew that Judas was appointed to betray him and that the same Judas knew the Garden whither he was wont so much to resort yet he did not refrain going thither a little before his Passion but entered in there with his Disciples And being there when Judas and his company came to take him he shewed himself not unwilling but willing to be apprehended For he went out to meet them and when they told him that they sought for Jesus of Nazareth He answered I am He ver 5. See also Joh. 14. 31. To this purpoâ—e also is that which our Saviour speaketh Joh. 10. 18. No man taketh my Life from me but I lay it down of my self I have power to lay it down c. For this cause also he rebuked Peter so sharply for disswading him from it as we shall hear afterward He could have prayed to his Father for more than twelve Legions of Angels to rescue him yet would not Matth. 26. 53. thereby shewing his willingnesse and readinesse to dye and suffer for us and hereof he gave evident Signs also at the very time of his Death as that he dyed sooner than those that were Crucified used to do for when the Souldiers came to break his Legs as the Custom was he was dead before they could do it whereupon Pilate marvailed that he was so soon dead Also in that it is said Joh. 19. 30. That he bowed his Head and gave up the Ghost which shewed his willingnesse to dye Therefore also he is said to have given himself to Death c. to offer himself c. Tit. 2. 14. Object Object He prayes afterward Chap. 14. Ver. 35. that if it were possible c. Answ Answ 1. It was a Conditionall prayer If it might stand with God's Will 2. He prayes not simply that he might not taste of the Cup but
that it might passe from him c. Matth. 26. 39. See afterward upon Chap. 14. Ver. 35. 3. There might be and was in our Saviour as he was Man some Natural loathness to suffer that cursed Death as it was an enemy to Nature It is no sin by a meer natural fear to abhorr Death But when he looked higher at God's Will c. See Dr. Field Vse 1 Vse 1. See by this the unspeakable love of Christ unto us and his earnest desire of our Salvation in that he not onely dyed and suffered for us but also did so willingly readily and chearfully undergo all his Sufferings in that he did so willingly drink of that bitter Cup of the Wrath and Curse of God for us Joh. 15. 13. Greater love hath no man then this that a man lay down his Life for his Friends that is dye willingly for them c. This is that infinite love of Christ which passeth Knowledge Ephes 3. 19. which he manifested by dying and suffering for us so willingly Therefore Ephes 5. 2. Walk in love as Christ hath loved us and gave himself for us c. Now this must draw our Hearts to love him truly again who hath so loved us and to shew our love by our obedience to his Will and by seeking his Glory above all things in the World As our Salvation hath been dear and pretious to him so must his Glory be to us c. Use 2 Vse 2. This is also matter of endlesse comfort to Us and all the Faithful in that Christ's Death and Suffering being voluntary and freely undergone by him are therefore acceptable to God and consequently available to justify and save Us which otherwise they could not have been Therefore Ephes 5. 2. He gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour Why was his Death a Sacrifice so pleasing unto God because he willingly gave himself c. If it had not been a free Will-offering it had not been accepted neither could have been a propitiation for us hereupon depends the Efficacy and Merit of Christ's Death and Sufferings that he dyed willingly and in way of obedience to God his Father and so his Death and Sufferings were accepted for us If he had dyed and suffered a hundred times yet if his Sufferings had not been a Sacrifice pleasing to God they could have done us no good nor ever have reconciled us to God c. And they could not have been pleasing to God if not voluntary c. See Hebr. 10. 10. compared with Psal 40. 8. Use 3 Use 3. Christ having been so willing and ready of his own accord to dy and suffer for us this teacheth us our duty which is to be in like manner ready and willing to suffer any thing even death it self for his sake As he willingly for our sakes suffered death yea that most shameful and cursed death so we must willingly suffer any thing in this life for his sake as reproach shame loss of Goods Friends Liberty and life it self if we shall be called to it as Paul Act. 21. 13. So did the Apostles Act. 5. 41. They rejoyced that they were counted worthy c. So the Martyrs suffered willingly for Christ Use 4 Vse 4. We should willingly part with our sins for his sake Tit. 2. 14. Observ 3 Observ 3. In that our Saviour foretelleth his Disciples of his death and sufferings thereby to prepare and arm them before-hand to the bearing of that grievous trial and affliction which was to happen unto them by occasion of his death Hence we learn that Christians have need to be prepared and armed before-hand to bear trials and afflictions as they ought when they come upon them whether they be outward or inward trials Matth. 26. 41. Watch and pray that ye enter not into temptation that is prepare and arm your selves before-hand by Prayer and Watchfulness against the time of trial that ye be not over-come of it Ephess 6. 13. Take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Joh. 16. 1. These things have I spoken that ye should not be offended They shall put you out of the Synagogues c. Reason It is a very hard and difficult matter to bear crosses and afflictions well as we ought which cannot be done without special Grace of God enabling us Phil. 1. 29. Unto you it is given to suffer for the Name of Christ Therefore we had need be well prepared and armed before-hand Use 1 Use 1. See by this how needfull for Ministers of the Word often to teach the Doctrine of the Cross instructing their people touching the necessity of Afflictions and touching the nature uses and ends of them and in the helps and means to bear them as they ought Thus doth our Saviour often put his Disciples in mind of the Cross and Afflictions which they should suffer as verse 34. of this Chapter Whosoever will come after me let him take up his Cross and follow me So at other times So the Apostles also do often teach this Doctrine of the Cross As Paul and Barnabas Act. 14. 22. taught the Disciples at Lystra Iconium and Antioch that We must through much Tribulation enter into the Kingdome of God So Paul in all his Epistles So 2 Tim. 3. 12. All that will live Godly c. Use 2 Vse 2. For Admonition to stir us up daily to prepare and arm our selves before-hand for times of tryall and for the bearing of Crosses and Afflictions inward and outward The not doing of this is the cause that many are so unfit and unable to bear troubles when they come and that they are so soon dismayed and discouraged casting away their hope and confidence in God being not able to comfort themselves in God as they should do in the midst of their troubles but are ready to despair of help from God and to fall to murmuring and impatiency All this is for want of being well armed and prepared before-hand to bear trials Therefore let every one of us look that we daily prepare and arm our selvs for the bearing of crosses and troubles when they shall come and for greater trials than we have as yet felt Quest Quest How may we prepare and arm our selves Answ Answ 1. Labour to be well instructed in the Doctrine of the Cross touching the necessity of it for all that will live godly touching the ends and uses to be made of Afflictions and the excellent fruit that cometh of them being sanctifyed to us and patiently suffered 2. Often meditate and think of troubles before they come accompt of them and making them present to us in Meditation even before they come This is to take up our crosse daily as we are required to do Luke 9. 23. 3. Get true Faith in Christ whereby to be assured of God's Love and that all crosses and trials shall work for our
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
have not premeditated and thought of them before they came therefore the novelty and strangeness of those troubles doth much daunt and dismay them 2. By frequent and often Prayer unto God to fit and prepare us and to strengthen and enable us by the Power of his Spirit to bear those crosses and troubles which he shall please to lay upon us He onely that sends the cross can fit and enable us to bear it Seek to him therefore often by Prayer to this end Mat. 26. 41. Watch and pray that ye enter not into temptation c. yea our Saviour himself did by Prayer prepare himself to his Passion The more frequent in Prayer the better shall we be armed to bear all troubles so as not to be overcome or vanquished by them Ephes 6. the Apostle having willed them in the thirteenth Verse to arm themselves against the evill day that they might stand fast then in the 18. Verse he exhorts them to pray alwaies c. 3. By labouring more and more to furnish our selves with those spiritual graces which are especially needful to prepare and arm us for the bearing of troubles As 1. with spiritual Wisdom and Knowledge out of the Word of God how to bear afflictions aright Jam. 1. 5. If any lack Wisdom let him ask of God we must pray for this Wisdom and use all other means to attain to it as diligent attendance on the publick Ministry private study of the Scriptures c. 2. We must labour more and more to feel in our selves a true justifying Faith whereby to apprehend and apply to our selves the love and mercy of God pardoning our sins and accepting us as his Children in Christ This will perswade us that God doth afflict us in love and that all troubles shall work for our good Rom. 8. And this will comfort and enable us to bear them 1 Joh. 5. 4. this is the Victory that overcometh the World even our Faith This strengthneth us against all evils and afflictions which oppose themselves against us in this life making us more than conquerours c. By this Faith the sting of all miseries and afflictions and of death it self is pulled out viz. the guilt of our sins by it also we are assured that God himself is with us according to his promise in all troubles to assist and strengthen us and to deliver us in due time Hebr. 11. 35. the Saints of God by Faith were enabled to bear and overcom most grievous afflictions They were tortured not accepting deliverance c. Others had trial of cruel mockings and scourgings Faith is the ground of Patience Hebr. 6. 12. 3. We must get true Christian Patience by which we may be enabled quietly and obediently to suffer all trials and afflictions imposed on us of God Hebr. 10. 36. Ye have need of Patience c. This is a main and principal part of that spiritual furniture by which we must be armed to bear the cross It is a Grace which we never have use of but in time of Affliction Here is the patience of the Saints Rev. 13. 10. then is the onely trial of it and without this grace it is impossible to bear any trial or affliction as we ought Therefore pray and labour for it by all means 4. We must get spiritual strength and courage of mind that we be not daunted or dismayed too much with troubles when they come upon us though heavy and grievous Paul prayeth for the Colossians cap. 1. 11. that they might be strengthned with all Might through God's glorious Power So must we pray for our selves c. Vse 3 Use 3. To comfort good Christians when they meet with the cross that is with many troubles in this life outward and inward c. There is no cause to be discouraged nor to fear or doubt their own estate before God as if they were not beloved of God because he layeth so many crosses upon them but on the contrary they are to know that these Afflictions may and do stand with the love of God towards his Children Hebr. 12. 6. Whom the Lord loveth he chasteneth c. Besides there is a necessity of suffering many troubles for all Christ's true Disciples It must be so God hath ordained them to it and Christ their Head and Saviour hath gone before them by his own Example and hath foretold that so it must be with us And these manifold troubles of this life are the very way to the heavenly Kingdom by which we must pass if ever we come unto it Therefore meeting with many troubles and crosses be of good comfort so far forth as we suffer them in the way of well-doing this is a good sign that we are in the right way to eternal life which is a streight and narrow way and full of troubles it is not an easy or pleasant way but tedious and troublesom to walk in away stopped with thorns Hos 2. 6. Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and follow Nov. 6. 1625. me Doctr. 3 Doctr. 3. THat it is the duty of Christians not onely to bear the cross that is to say all Afflictions imposed on them of God but also willingly and cheerfully to submit themselves to the suffering of them This is implyed by the Phrase of taking up our cross which signifieth willingly to yield our selves to the bearing of it Though we are not wilfully to bring troubles upon our selves or crosses of our own making yet we are willingly readily and with cheerfulness to submit our selves to the bearing of those which the Lord doth lay upon us and call us to suffer Matth. 11. 29. Take my yoke upon you c. that is The yoke of Obedience and Subjection to Christ not onely in doing his Will but also in suffering the cross which he imposeth on them Take it upon you that is willingly and cheerfully submit unto it Jam. 1. 2. Count it all joy when ye fall into diverse tentations Col. 1. 11. Paul prayeth that they may be strengthned with Might unto patience and long-suffering with joyfulness that is with great willingness and cheerfulnesse of heart and mind Reason Reason The Suffering of the cross is a part of that Obedience and Subjection which we ow unto God Hebr. 5. 8. Christ learned Obedience by the things which he suffered Now true Obedience must be voluntary and cheerful else it is not accepted of God Therefore as the Apostle brings in Christ saying thus unto God Heb. 10. 7. Lo I come to do thy Will So we must say concerning this passive Obedience which we ow to God Lo I come to suffer thy Will Now this willingness and cheerfulness in suffering troubles must not only be in the heart but it must also be outwardly expressed as occasion is offered 1. By our cheerful and comfortable carriage in time of Affliction Rom. 5. 3. We glory in tribulation 2 Cor. 7. 4.
certainty of it and must serve to confirm our Faith therein and so much the rather because this History doth contain excellent matter of Instruction and Comfort for the true Church and faithful Servants of Christ as we shall hear afterward God willing Observ 2. Our Saviour chose none to be with him to see the Glory of his Transfiguration but such as were of the number of his true and faithful Discipleâ— as Peter James and John for which cause Judas Iscariot was none of the three Hence we learn what kind of Persons they are who shall see the heavenly Glory of Christ in the life to come viz. none but such as are Christ's true Disciples in this life none but true Believers and sanctified Persons such as do not onely make outward Profession of Christ's Name but do truly believe in him and shew their Faith by holiness of life These onely shall see the Divine Glory and Majesty of Christ in Heaven hereafter and not onely see it but be partakers of it Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Mat. 5. 8. Blessed are the pure in heart for they shall see God Heb. 12. 14. Without holiness no man shall see the Lord. Therefore Heaven is called the Inheritance of the Saints Col. 1. 12. to shew that none shall be Partakers of it nor see the Glory of God or of Christ there but the Saints and faithful As none but Believers and Saints were admitted of Christ to behold his Glory in the earthly Mount which is therefore called the Holy Mount 2 Pet. 1. 18. So none but the Saints and faithful shall be admitted to see Christ's Glory in the heavenly Mount Use 1 Use 1. See how many deceive themselves who vainly hope and perswade themselves that they shall come to Heaven hereafter and there see Christ in glory though as yet they be not in the number of Christ's true Disciples though they be as yet no true Believers or sanctified Persons but on the contrary are utterly void of true Faith and profane in life Some live in gross Ignorance of the Word of God and of the very grounds of Christian Religion having no sound Knowledge of Christ and therefore can have no true Faith in him Others live in gross and manifest sins and corruptions unreformed in swearing drunkenness uncleanness covetousness c. and yet hope for Heaven and to see Christ's Glory there hereafter But deceive not thine own Soul For if no profane or unsanctified Person might go with Christ up to the earthly Mount to see him there transfigured how much less shalt thou being a profane Person and living in thy sins be admitted to see Christ's Glory in the heavenly Mount No unclean thing shall ever come into that holy City the new Jerusalem Rev. 21. 27. Use 2 Use 2. See here the Profaness of such as reproach others with the Name of Puritan Let them know that if ever they look to see Christ's Glory in the Heavenly Mount themselves must be Puritans c. See 1 Joh. 3. 3. Use 3 Use 3. If we would know and be assured that we shall hereafter see and be partakers of Christ's Glory in Heaven labour first in this life to be joyned to him by true Faith that we may feel him dwelling in our hearts by Faith and to shew forth this Faith by the fruits of it in Holiness of life If we would be received up into that heavenly Mount whither he is ascended before us there to behold his divine and heavenly Glory and to partake in it with the rest of the Saints let us look to it that we be in the number of his true Disciples that is of his faithful Saints and Servants such as these three were whom Christ took with him into the earthly Mount to see his excellent Glory Labour above all things in the World for some measure of true Faith and Sanctification to make our Calling and Election sure c. 2 Pet. 1. 10 11. Now followeth the Place where our Saviour was transfigured An high Mountain into which he led up his three Disciples apart by themselves What Mountain this was is not expressed by the Evangelists but the most received Opinion of Interpreters is that it was the Mount Tabor mentioned Judg. 4. 6. which was in the Country of Galilee and in the border or coast of of the Tribe of Zebulun as Hierom writeth in locis Haebraicis And this is the more probable 1. Because our Saviour conversed much in Galilee and it is probable he was now in that Region or Country 2. Because the Evangelists affirm that it was an high Mountain and so doth Hierom testify of the Mount Tabor that it was mira rotunditate sublimis Vide Maldonat cui incertum videtur Vide potius Casaub contra Baron Exerc. 15. Ann. 33. Num. 29. Quest Quest Why did our Saviour lead them up into this Mountain apart Answ Answ 1. Because he intended to give himself to private Prayer thereby to fit and prepare himself to his Transfiguration for which a private place was fittest Luke 9. 28. He went up into a Mountain to pray viz. that there he might be private with his three Disciples and free from distractions So at other times when he intended to pray privately he used to go apart into some private Mountain or Hill as Mark 6. 46. and Lukâ— 6. 12. 2. That the Disciples might also be free from all distractions that might hinder them either in Prayer or in the fight and beholding of Christ's Glory 3. The Mountain being a remote solitary and private place was fittest for this private manifestation of Christ's Glory before the three Disciples that so no others besides might see it done Observ 1 Observ 1. When we go about the performance of weighty and serious duties we should withdraw out selves from all occasions that may hinder or disturb us therein especially when we go about holy and spiritual actions and duties as our Saviour now being to give himself to Prayer and withall intending to comfort his Disciples by revealing to them this extraordinary and miraculous Vision or Apparition of his heavenly Glory he therefore withdrawes himself from all company except three of his Disciples and goes apart with them alone into a private solitary Mountain where no unfit company or other outward occasions might hinder or disturb him So when we go about religious duties of God's Worship publick or private we are first to separate and free our selves from hinderances we must ascend up above them and leave them below us when we are to pray read hear the Word c. See before on the 37th Verse of Chap. 5. The not doing of this is one main cause that we often find so many hinderances and distractions in performance of such duties Observ 2 Observ 2. We are not onely to separate our selves from
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
betray the Truth and professors of it into the hands of wicked Enemies and Adversaries What is this but to betray the cause of God yea what is it else in effect and upon the matter but secretly and indirectly at the least to deny the Truth of God when being called to profess it and to speak in defence of it and of the Professors of it they are silent and hold their peace See 2 Tim. 4. 16. Let every one take heed of such untimely silence in the cause of God and of his Truth remember that fearfull threatning of our Saviour Matth. 20. 33. Whosoever shall deny me before men c. Now this is one kind of denyall of Christ when we see his Truth and Gospel and the Professors of it opposed and disgraced by the Wicked and do not open our mouths in the just defence both of them and the Truth Take heed of being guilty herein and on the contrary pray for zeal and courage to stand for the Truth of God and to open our mouths in defence of it when we shall be called to do it Observ 2 Observ 2. In that our Saviour did thus expostulate with the Scribes not onely in way of defending his Disciples and the Gospel it self which the Scribes went about to disgrace but also for the better convincing and reproving of the Scribes and to stop their mouths Hence we may learn That it is our duty not onely to maintain and defend the Truth of God but also to use the best means we can for the convincing and stopping of the mouths of such as are Enemies to the Truth Especially this concerneth Ministers of the Word But of this see before upon ver 13. Mark 9. 17 18 And one of the Multitude answered and said Master I have brought unto thee my Son which Febr. 18. 1626. hath a dumb Spirit c. OF the two first occasions of the Miracle we have heard before viz. 1. Of our Saviour Christ's returning back and coming again to those nine Disciples of his whom he left behind him when he went into the Mount to be transfigured 2. Of his Question or Demand put unto the Scribes touching the matter or cause about which he found them disputing with his Disciples Now followeth the third occasion of the Miracle viz. The sure or supplication made unto Christ by the Father of the Child that was possessed with the Devil in behalf of his Child which sute and request he put up unto Christ in way of Answer to that Question moved by our Saviour unto the Scribes in the former Verse For he asking the Scribes what was the matter about which they were then reasoning or debating with his Disciples and both the Scribes and the Disciples being hereupon silent and answering nothing as it seemeth presently the Father of the possessed Child being much affected with his Child's case makes haste to speak and to make sute to our Saviour in behalf of his Child and withal by way of Answer unto Chriâ—t's Question moved to the Scribes doth imply what the matter was about which they disputed with the Disciples namely about the casting of the Devil out of his Child which he saith he had sought to the Disciples to do and they could not effect it Now in this sute or supplication put up here unto Christ by this party in the behalf of his afflicted Child two things are to be considered 1. The manner of his speaking In humble and reverent manner expressed by this honourable title which he gives to Christ calling him Master 2. The matter of his Speech or Supplication which consisteth of two parts 1. He doth acquaint our Saviour that he had brought unto Him his Son 2. He useth a two-fold Motive unto Christ to shew mercy on his Child 1. From the grievous Misery and Affliction of his Child which he layeth open unto Christ certifying him that he had a Devil and relating the pitiful manner of the Devil 's taking and tormenting him 2. From the unability of the Disciples to cast out the Devil in that he had sought to them to do it and they were not able Of the first The manner of his speaking Master or Lord Matth. 17. 15. A title of honour and reverence by which he testifieth his Humility and Reverence toward the Person of Christ Matth. 17. 14. it is said he fell upon his Knees before Christ which it is likely he did not onely in way of civil reverence but as a Token of some religious honour and worship which he shewed toward the Person of Christ For although it is probable that he was not yet throughly instructed in the God-head of Christ yet it is likely that he did in part believe it being perswaded that he was more than a meer man and that he had a Divine Power and Ability to work Miracles for otherwise he would not have thus made sute to Him for his Child Observ Observ In that the Father of this possessed Child though not as yet throughly instructed in the God-head of Christ but in part onely believing it and being perswaded of his Divine Power did nevertheless behave himself in such humble and reverent manner before Christ when he made sute to him for his Child Hence we may learn that we ought much more to carry our selves in all humble and reverent manner in time of Prayer whensoever we put up our sutes and supplications unto God and unto Christ being now in Heaven c. Our hearts must be inwardly affected with due reverence of the Majesty of God and of Christ in time of Prayer and we are also to expresse it by outward reverence in our words and gestureâ— c. But of this I spake lately upon the Preface of the Lord's Prayer See also before in Ver. 40. of Chap. 1. and Chap. 7. Ver. 25. Now followeth the matter or substance of the Speech and Supplication of this party unto Christ for his afflicted Child Wherein he acquainteth our Saviour that he had brought unto Him his Son I have brought unto thee my Son His meaning is that he had brought him to some place near to or not far off from the place where Christ now was for he had not yet brought him before Christ or into his sight and presence as may aappear by that which followeth Ver. 19 20. Luke 9. 38. he calls him his onely Child whereby he doth amplify the matter aggravating his own sorrow the more to move our Saviour to shew mercy to the Child being not only his Son but his onely Son yea his onely Child as is probable Matth. 17. 15. Lord have mercy upon my Son c. Observ Observ Parents ought not only to be affected with the outward bodily Afflictions and Miseries of their Children but also to take special care of them using the best means for their help and relief as in sickness pain necessity c. So did the Father of this possessed Child as he was much affected with grief
humiliation for sin tears do usually follow more or less Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 20. 1627. THese words as ye have heard contain an earnest prayer or supplication of the father of the Lunatick child which he offered up to our Saviour Christ for himself In which prayer three things were propounded to consider 1. The time when or how soon he made this prayer straightway after our Saviour had in the former verse promised to grant his petition for his son upon condition of his Faith 2. The manner of his praying 1. With earnestness Crying out 2. With much humiliation Expressed by tears 3. The matter of his prayer containing two things 1. A profession of his Faith Lord I believe 2. A petition for help against his Unbelief Of the two first Points I have spoken viz. The circumstance of time and manner of his praying Now followeth the matter And first the profession of his Faith Lord I believe Our Saviour requiring in the former verse that he should believe that is by true Faith rest upon his Power and Goodness for the working of this Miracle in casting the Devil out of his son here-upon feeling some Faith in his own heart though but weak as yet he now takes occasion to profess this his Faith unto Christ And this confession no doubt he maketh out of a true feeling of the Work of Faith begun in his heart Observ 1 Observ 1. Wheresoever true Faith is in any measure wrought there it is sensibly felt and perceived by those in whom it is so as by experience they do know and are able truly to professe that they do believe yea though his Faith be but newly begun in them and as yet very weak yet upon tryall and examination of their own hearts they do find and feel it in themselves and are able truly to professe it So here the father of the Lunatick child though Faith was but newly conceived in his heart and as yet very weak yet being occasioned by the former words of Christ to examine his heart he doth there find and feel it in some measure and is able truly to profess it to be in him 2 Cor. 4. 13. The Apostle saith We believe and therefore speak which shews That himself and other true Believers do know know and feel their own Faith and are able out of true knowledge and experience to profess it to others 2 Tim. 1. 12. I know whom I have believed c. If he knew whom he had believed then he must needs know his own Faith by which he did believe Now this Point must be understood with some exception or limitation For although true Faith is felt and known of those in whom it is yet not at all times for sometimes it may and doth lye hid and is not perceived by those in whom it is As 1. At or about the time of a Christians first Calling or Conversion when Faith is in the seed or first conception as it were In this case sometimes it is so weak and in so small a degree That it is hardly or not at all perceived by the Believer As the faculty of reason in an Infant c. 2. In time of some great inward tryall and temptation when Faith is much assailed with contrary doubtings and unbelief which do sometimes so prevail against it for a time that it is not for the present felt or perceived by those in whom it is as in Job David c. 3. At such time as a Christian hath been or is negligent in searching and examining his own heart to find out his Faith and come to the feeling and discerning of it In this case it often lyeth hid and is not sensibly perceived for the present But at all other times ordinarily he that hath true Faith in his heart in any measure doth know and feel that he hath it and can truly affirm and profess the same Use 1 Use 1. To confute the Papist's teaching that a Christian in this Life cannot by an ordinary Faith without special Revelation know or be assured that he is in the state of saving-Grace But if it be so that every true Believer either doth or may know and feel without extraordinary Revelation his own Faith then may he know and be assured That he is in the state of Grace and Salvation Use 2 Use 2. This should teach us not to rest in a bare opinion or profession of Faith as many do but 2 Cor. 13. 5. to examine our hearts what experimental knowledg and feeling we have of that Faith which we profess or think to be in us If none at all then is there no Faith in thee for where true Faith is it is alwayes felt and sensibly perceived by the person that hath it more or less and at one time or other as all saving-Grace So Faith is of the nature of fire or light which cannot be altogether hid or smoothered so as it be not perceived A Christian cannot have Faith in his heart and not feel it more or less one time or other at least when he doth enter into a thorough search and tryall of his heart to find out and discover it See then that thou so do not thinking it enough to have Faith but labour to feel it in thy self and the work of it for it is a working Grace 1 Thess 1. 3. without this no comfort in having it Observ 2 Observ 2. True Faith ought not to lye hid or buried in the heart but to shew it self by outward profession with the mouth as occasion is offered See before chap. 8. ver 29. Vse Use See by this the truth and soundness of our Faith Look whether we be ready and forward on all good occasions to profess and testify our Faith outwardly to the Glory of God and Edification of others by our example If no care or conscience to do this at due times and when thou art called and mayst do good thereby then is there no Faith in thee Now followeth his petition for increase of his Faith Help thou my Unbelief That is Do thou by thy Divine Power confirm and strengthen my weak Faith For so by Unbelief he doth understand not a totall want of Faith for then he should contradict and confute himself by denying what he had before professed touching his Faith but a weak feeble and imperfect Faith which he yet felt in himself not such Unbelief as did prevail against Faith but such as was resisted and opposed by Faith Observ 1 Observ 1. True Faith may stand with some degree of the contrary sin of Unbelief yea it is allwayes joyned with it as it was with this party so with all other Believers Faith and Unbelief are mixed together in them Even in the Apostles themselves as appeareth by our Saviour's reproving them for their weakness of Faith Matth. 8. 26. O ye of little Faith Yea in Peter himself Matth. 14. 31. And
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
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
like those Luke 14. who were invited to the great Supper Some absent themselves when they see good others come when half is done c. This shews want of true love to Christ and zeal for his glory and worship Here followeth a description of the person upon whom this Miracle was wrought 1. By his Name Bartimeus and by his Parentage the son of Timeus which is also included in his name for Bartimeus signifies the son of Timeus Bar being an Hebrew or Syrian word signifying â— son so Bar-Jona the son of Jona and Bariesus Act. 13. Quest Quest Why doth St. Mark here and Luke Chap. 18. mention but one blind man which was cured by our Saviour at this time seeing Matth. 20. there is mention of two Answ Answ Mark and Luke do mention but one not thereby to exclude the other but because one of theâ— was of more special note being more commonly known and taken notice of by the people in those parts for his blindness and poverty and for that he used as it seemeth to sit begging in the High-way and near to that great Town of Jerichâ— And for this cause also it is likely that St. Mark doth so particularly describe him here both by his own name and by his fathers name So before chap. 5. 2. there was but one mentioned that was possessed with an unclean spirit because that one was of greatest note whereas Matth. 8. 28. two are mentioned 2. He is described by his bodily affliction or misery being blind Whether he were so born or whether he became blind by some other means is not expressed but he was incurably blind for else it had bin no Miracle of Christ to cure him Observ Observ The cursed fruit and effect of sin in that it hath made our bodies subject to such Afflictions and miseries as to blindness deafness lameness and to manifold diseases and infirmities See before chap. 7. ver 31 32. Now followeth the third and last thing by which he is described viz. his outward condition that he was very poor yea a beggar One that sate by the high-way begging Quest Quest Whether was this a warrantable practice in him to sit begging by the way side Answ Answ There are two sorts of beggars 1. Such as being given to idleness do make a common trade or practice of begging thereby to maintain themselves in idleness 2. Such as being not able or fit to labour and being also very poor and in present want are forced to beg or crave the alms of others Now such a one it is probable that this blind man was and therefore that in this case of his present and great necessity it was not unlawfull for him to sit by the way-side to beg alms Yet withall note that this was a great abuse and disorder at this time in the Jews Common-wealth that they did not better provide for relief of the poor blind and impotent but suffered them to beg by the High-way yea forced them so to do for want of due provision for them by other means Contrary to the Law of God Deut. 15. 4. whereby it was appointed that they should take such order for relief of the poor that there might be no common beggars or any that were extreamly poor amongst them Here then is no warrant at all for the course or practice of common wandring beggars in our times and amongst us who have no lawfull Calling but live in idleness and make a Trade of begging from door to door c. These are unprofitable burthens of the earth and very Thieves to the Common-wealth And the suffering of them is a great and shamefull abuse and disorder amongst us which such as are in Authority and Office ought by all means to labour to reform Observ 1 Observ 1. In that this man was not onely blind but extreamly poor forced to beg by the High-way c. and yet a believer in Christ as we shall see afterward this teacheth us that God doth sometimes exercise his Saints and servants not with one kind of affliction onely but with divers at one and the same time and those great and grievous afflictions This we see in Job David Lazarus Paul c. Psal 34. 19. Many are the afflictions of the Righteous c. Reason Reas The Lord doth it for the more through tryal of his Saints c. Use 1 Use 1. Teacheth the godly to prepare for many and great troubles in this life seeing God useth thus to deal with his Saints and Servants c. Good Wisdome to prepare for that which may come yea for that which must come for Act. 14. 22. We must through much tribulation c. Vse 2 Use 2. To comfort us when God doth lay many afflictions at once upon us Thus he hath done and useth to do unto his own Saints and servants Therefore we are not to be dismayed if it be so with us at any time but to be of good comfort Jam. 1. 2. Count it all joy when ye fall into divers temptations knowing this that the trying of your Faith c. Observ 2 Observ 2. The truth of that Jam. 2. 5. that God hath chosen the poor of this World rich in Faith c. This appears in that he doth call such effectually and work Faith in them as well as in the rich yea for the most part before the Rich. So it was in our Saviours time Matth. 11. 5. The poor had the Gospell Preached to them And in the Apostles times 1 Cor. 1. 26. Not many mighty or noble are called c. Therefore not many Rich c. So here God called this poor blind beggar to believe in Christ yea gave him a great measure of Faith c. So he called Lazarus Luke 16. Vse Use Comfort to the poorer sort to consider that God doth not respect persons in giving his Grace neither doth he reject the poor or deny his Grace to them because of their poverty but gives his Grace to them freely as well as to the Rich yea before the Rich oftentimes c. yea to such as are extremly poor c. Mark 10. 47. And when he heard that it was Jesus c. Aug. 9. 1629. NOw followeth the 37th verse The Antecedents or Preparatives which went before this Miracle wrought upon this blind man and made way to the same These are sundry 1. The means used by the blind man for the recovery of his sight viz. His earnest Prayer or supplication to Christ passing by the way ver 47. 2. The impediment or hinderance of his faith with which it was assailed c. In that many charged him to hold his peace 3. The strength of Faith which he shewed in overcomming that impediment c. In that he cryed the more c. 4. The effects or consequents which followed hereupon Of which we shall hear afterward ver 49 50 51. Of the first The means used by the blind man c. His supplication to Christ Where 1. Consider
it is the cause and fountain of all blessings so of deliverance in trouble Phil. 2. 27. Epaphroditus being sick God had mercy on him c. Use Use To stir us up to desire and seek this mercy of God in all our necessities and miseries yea in the first place and above all other things as the only remedy to help and cure us of all and without which we can never be truly helped or delivered Therefore first and principally pray and labour for God's mercy in Christ who is the ground of it to have part in it that so this may move him to hear us in our prayers and to help and deliver us out of our troubles or at least to sanctifie them to us Seek God's mercy more than outward ease or deliverance that being the cause of this c. And to this end labour for a true sense of our misery and wretchedness in our selves especially of our spiritual misery in regard of our sins c. that this may move the Lord to shew mercy and to help and deliver us Deny our selves and all our own merits and worthiness and fly to Gods mercy alone as the ground of all our comfort and hope of deliverance in time of affliction and misery Observ 2 Observ 2. See whereupon we are to ground our faith and confidence to be heard in prayer viz. upon God's free mercy and grace who is ready to hear and help us in our necessities not upon our own merits or worthiness Dan. 9. 18. Not for our own righteousness but for thy great mercies So David Psal 51. 1. and the Publican Luke 18. God be merciful to me a sinner Use 1 Use 1. To condemn Popish prayers made with opinion of Merit like that proud Pharisee Luke 18. Vse 2 Vse 2. Labour for the feeling and apprehension of God's free mercy toward us that upon this we may build our faith and confidence in our prayers c. not upon any merit or worthiness in our selves c. Mark 10. 48 49 50. And many charged him that he should hold his peace c. Aug. 16. 1629. OF the first Antecedent or Preparative going before this Miracle of Christ wrought upon the blind man I have spoken viz. of the means used by the blind man for recovery of his sight viz. his Supplication to Christ for mercy Now followeth the second Preparative to the Miracle viz. the outward impediment by which his faith was opposed in that the multitude charged him to hold his peace Many charged him c. Luke 18. 39. it is said They which went before rebuked him c. This may seem strange that such as followed Christ and were desirous to partake in his Doctrine and Miracles should go about to hinder this poor blind man from making sute to Christ for mercy And there is no doubt but it was ignorantly and rashly done by them although it is probable that they might do it for a good end viz. lest the clamour or crying out of the poor man should be some trouble or hinderance to Christ being hasty in his journey Now this was a great tryall to the blind man and a great means to hinder and discourage him in his sute to Christ if he would have been discouraged especially seeing our Saviour was also silent and gave him no answer at first to his Petition which was another great discouragement to him c. Observ Observ The Lord suffers the faith of his Saints to be opposed with great discouragements and hinderances in this life which are means to hinder and discourage them from believing in Christ and from shewing their faith in prayer by seeking and suing to him for help in their necessities and miseries Thus the Lord suffered the faith of this poor blind man to be opposed with great difficulties and discouragements partly from the multitude forbidding him to cry after our Saviour and partly from Christ himself being silent at first and seeming not to hear or regard his cry and supplication to him Thus was it also with the faith of divers others that came to Christ for help and relief in their necessities when he was on Earth as the Woman of Canaan Matth. 15. who coming to Christ for her Daughter found no small discouragements to hinder her faith but many and great as that our Saviour at first answered her not a word that he called her dogg and told her It was not fit to give the childrens bread to such and the Disciples also desired Christ to send her away c. So the faith of those that brought the sick of the Palsie to Christ to be cured was opposed with a great difficulty and discouragement for the preasse was so great that they could not come near to Christ c. as we heard Chap. 2. 4. So the faith of those that brought their children to Christ to be blessed by him was also opposed with a great discouragement in that Christ's own Disciples did rebuke them for so doing as we heard Verse 13. of this Chapter So the faith of Zacheus Luke 19. Reason Reason The Lord suffers the faith of Believers to be thus opposed to the end it may by this means be throughly tryed and exercised and so the strength and vertue of it may the more evidently appear More particularly the Discouragements with which the Lord suffers the faith of his Saints to be opposed are of two sorts First Inward arising from the inward corruption of their nature which is a main enemy and hinderance to the work of faith in them Secondly Outward from outward causes and occasions As 1. From Satan who useth all the means he can to discourage and hinder us from believing in Christ Luke 22. 31. Satan hath desired to winnow you c. 2. From the World and from Men who are oftentimes a means to hinder and discourage us in the practice of faith as here we see in the multitude forbidding this blind man to cry unto Christ for mercy c. So Psal 3. 2. David's Enemies said There was no help for him in his God 3. From God or from Christ himself after a sort in that the Lord doth sometimes hide his face and favour for a time from his Children and seems not to regard them or their prayers but rather to be angry and offended at that time which is the greatest difficulty and discouragement of all other with which the faith of true Believers is or can be at any time opposed Thus was the faith of Jacob opposed when he wrestled with God himself c. So the faith of Job David c. Use 1 Use 1. This teacheth us and all Believers in Christ to make accompt to have our faith opposed with many and great discouragements and hinderances and to prepare and arm our selves before-hand to meet with such discouragements Praying daily for more strength of faith to overcome and break through all difficulties and impediments that we be not dismayed by them or hindered in
the practice of faith or in any part of our Christian course but that we may with courage and resolution break through all impediments fighting the good fight of faith c. Vse 2 Use 2. To comfort us when we meet with many or great Discouragements to hinder us from believing in Christ and from shewing our faith in prayer by seeking to him in our necessities and distresses Though we find discouragements within us from our own corrupt and unbelieving hearts and without us stirâ—ed up by Satan and the World yea though God himself seem to discourage us by hiding his face and seeming deaf to our prayers yet no cause is there for us to cast away our faith or confidence for this is God's usual dealing with his Saints and Servants to suffer their faith to be thus opposed with great difficulties discouragements and hinderances in this life c. Now followeth the third Preparative to the Miracle viz. the strength of Faith shewed by this blind man in breaking through the former discouragement in that it is said He cryed so much the more earnestly unto Christ saying Jesus thou Son of David c. Observ Observ The nature of true Faith that the more it is opposed by difficulties and discouragements the more it groweth and worketh So far is it from being vanquished by opposition c. See before chap. 7. ver 28. Like the Palm-tree which the more waight is hung upon it the more it groweth or like fire which the more it is pen't up the more it striveth to break out Use 1 Use 1. See the excellency of this Grace of true Faith in Gods children in that it is not discouraged or overcome by any difficulties or discouragements in apprehending Christ and the promises of God in him but resisteth and overcommeth all 1 Joh. 5. 4. The victory which overcommeth the World An invincible Grace Our shield which quencheth all fiery darts of Satan c. called pretious Faith c. more pretious then Gold c. Use 2 Vse 2. By this try whether our Faith be true Faith examine whether by it we can resist and break through discouragements and hinderances which we meet with in our Christian course and whether it be so far from being vanquished in time of tryal and opposition that it rather groweth and worketh more powerfully and effectually in us Now followeth the fourth Preparative to the Miracle viz. the effects and consequents which followed upon the blind mans renewing of his sute to Christ The consequents are these 1. Our Saviours standing still to hearken unto him as also his commanding him to be called unto him 2. The peoples calling of him and encouraging him to go to Christ ver 49. 3. The blind mans readiness and forwardness shewed in going to Christ He cast away his garment rose c. ver 50. 4. Our Saviours answer to his sute and supplication made before unto him demanding what he would have him do for him 5. The blind mans answer to that demand expressing his particular request which was that he might have his sight restored to him ver 51. Of the first And Jesus stood still Though at first he seemed not to hear or regard his cry and supplication to him yet now upon the redoubling of his sute with so much earnestness he standeth still shewing hereby his readiness to hear and grant his sute And commanded him to be called Though he could have wrought the Miracle upon him being absent as he did upon the Centurions servant Matth. 8. and the Rulers Son Joh. 4. yet he rather calls him unto him to the end that by this means the Miracle might be the more openly taken notice of Observ 1 Observ 1. Though the Lord do not at first hear our Prayers made to him in our necessities and distresses but seem deaf unto them yet if we persevere in seeking to him he will at length shew that he heareth and regardeth us Thus did our Saviour to this poor blind beggar See before chap. 7. ver 29 30. Mark 10. 49. And they call the blind man c. Aug. 23. 1629. Observ 2 Observ 2. THe power and efficacy of Faith and of true Prayer of Faith is that it doth much move the Lord and prevail very far with him for the obtaining of his favour and good will towards us and of those blessings we stand in need of yea for the obtaining of great and extraordinary blessings such as this was which this blind man sued unto Christ for even the Miraculous restoring of his sight to him Though this was a great and extraordinary mercy yet upon his earnest supplication our Saviour is so moved that he suddenly stands still on the way where he was going in haste and shews himself ready to hear and grant his sute and therefore commands him to be called to him See how powerfull with the Lord the true Prayer of Faith is of what force it is to move him to hear and help us in our necessities Jam. 5. 16. The fervent Prayer of a Righteous man availeth much c. Now it cannot be the Prayer of a Righteous man much less fervent unless it be made in Faith Therefore also ver 15. The Prayer of Faith shall save the sick c. Examples of this power and efficacy of the Prayer of Faith Jacob wrestling with God Hos 12. 3. The Prayer of Moses so prevailed with God that so long as he held up his hands to God Israel had the victory over Amalek c. Exod. 17. The Prayer of Eliah was of such power with God that by it he first obtained of God that there should be no rain for three years and a half and then praying again he obtained rain c. Jam. 5. At the Prayer of Joshua the Sun stood still in the firmament till Israel had the victory of their enemies Josh 10. Upon the Prayers of Paul and Silas Act. 16. they were miraculously delivered out of Prison So Peter also upon the Prayers of the Church Act. 12. Use 1 Use 1. To encourage us to diligence and constancy in this duty of Prayeâ— and calling upon God in all our necessities and especially to labour for true Faith in our hearts to believe that God in Christ accepteth our Prayers and is both able and willing to hear us for his promise sake c. this Faith is that which gives strength and life to our Prayers Labour therefore for it and shew it by frequency and constancy in Prayer upon all occasions remembring how powerfull the true Prayer of Faith is with God what force it hath to move him to hear and help us in our necessities and to obtain at his hands the greatest blessings for Soul and body By it we wrestle with God and prevail c. It is never made in vain but is alwayes effectual either for the obtaining of that we desire or else of something else which is better for us He alwayes hears us either ad voluntatem
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
riding into the City of Hierusalem This Gratulation is implyed in the word Hosanna twice repeated which as we have shewed before is not only a word of Prayer but also of publick Joy and Gratulation or Thanksgiving c. The second thing contained in the words is a form of publick Prayer or Petition which the people make unto God for the Person and Kingdom of Christ the Messiah 1. For his Person in these words Hosanna Blessed be he that cometh c. Hosanna in the highest 2. For his Kingdom in these words Blessed be the Kingdom of our Father David c. Of the first The joyful Gratulation c. Observ Observ We ought to rejoyce and be thankful unto God for the coming of Christ the Messiah unto us and for the manifestation of his Kingdom and glory amongst us at any time whensoever we take notice hereof And not only so but we are to shew and express our joy and thankfulness by all outward signs and tokens of it So did the people here by crying Hosanna to Christ as he came riding into Hierusalem Zach. 9. 9. Rejoyce O Daughter of Zion c. Thy King cometh unto thee Of the second The Prayer for the Person and Kingdom of Christ 1. The prayer for the Person of Christ In it are three things expressed 1. The matter of their Petition what it is they desire or pray for viz. The safety and prosperity or happiness of their Messiah and King in these words Hosanna blessed be he c. 2. The Person for whom they pray and desire this viz. Christ the Messiah and King of the Church He that cometh in the Name of the Lord. 3. To whom they make this Prayer viz. To him that dwelleth in the highest Heavens that is to God Quest Quest How may Christ be said to come to us and to manifest his Kingdom amongst us seeing he is now in Heaven c Answ Answ He may be said to come unto us when he doth give unto us his Word and Sacraments sending his Messengers and Ministers to us to preach In these and by these he cometh to us And we are to rejoyce and be thankful for his coming thus unto us Act. 8. 8. when the Gospel was first preached in Samaria by Philip it is said There was great joy in that City So likewise the Kingdom of Christ may be said to come unto us when the Gospel of the Kingdom cometh and is preached to us as Luke 10. 9. when our Saviour sent forth his 70 Disciples to preach the Gospel to the Cities of Judea he bade them tell those to whom they came That the Kingdom of God was come nigh unto them But especially the Kingdom of Christ is then manifested amongst us when the Ministery of his Word and Gospel hath good success working effectually for the Conversion of souls and for the confirming of such as are already called When the Word of God doth run or hath free course and is glorified as it is said 2 Thess 3. 1. Therefore whensoever we see it to be so we ought greatly to rejoyce and to be truly thankful to God expressing our joy and thankfulnesse by all signs and tokens of it We have then cause to cry Hosanna Blessed is he that cometh c. Blessed be the Kingdome c. In the second Petition we pray for the coming of Christ's Kingdom Therefore rejoyce and be thankful when it cometh Vse Use See the sin of those who are so far from shewing joy and thankfulnesse for the coming of Christ and for the manifestation of his Kingdom amongst us by the Ministery of his Word that they think it rather a burden and are apt to grow weary of Christ's presence and could be content he should depart from them again Mark 11. 10. Blessed be the Kingdom of our Father David c. Octob. 18. 1629. HEre followeth the second thing contained in the words of this Acclamation viz. A form of publick Prayer conceived and uttered by the people for the Person and Kingdom of Christ the Messiah And 1. Of their Prayer for the Person of Christ in these words Hosanna blessed be he that cometh c. Where three things are to be considered c. ut suprà 1. Touching the matter of their Petition what it is they desire or pray for viz. the safety and prosperity of Christ their King and Messiah Hosaâ—na Blessed be he c. Observ 1 Observ 1. Here take notice of the ignorance and common errour of the Jews touching the person of Christ They were ignorant of his God-head not yet knowing him to be the natural Son of God but supposing him onely to be a great and extraordinary Prophet sent from God such as they conceived the Messiah should be yet such a Prophet as was onely man and not God So Matth. 21. 11. ut supra Hence it is that they do here cry Hosanna to him c. praying unto God to save bless and prosper him which they would not have done if they had believed him to be true and very God for then they would rather have Prayed unto him c. Vide Jansen Harm in Joh. 1. 49. Observ 2 Observ 2. Though they were ignorant of Christ's person yet bâ—cause they cryed Hosanna to him with a good affection and true desire of honouring him therefore he diâ— accept of this honour and did not reject or refuse it to teach us that where there is an upright affection and true desire of honouring Christ he doth accept of the same though it be joyned with ignorance in some circumstances of that honour which we perform unto him If we do not err in the substance of that honour or service which we perform unto him but onely in the manner or circumstances he is ready to pardon this ignorance and to accept of the true and sincere affection of our hearts untill such time as he shall reveal further knowledg to us Observ 3 Observ 3. In that they shew their love to Christs person in praying for him though it were ignorantly Hence we may learn that we ought to shew and express our love to Christ not by praying for him who hath no need of our Prayers but by other fruits of love shewed by the effects of it as occasion is offered If this people shewed such affection to Christ supposing him to be onely a great Prophet or man of God sent to them as their Messiah and Saviour how much more ought we who know and believe him to be the natural Son of God as well as man c. Not enough for us to be affected in heart with love unto him but we must express it by all fruits of love outwardly c. This is true love to Christ Quest Quest How or by what fruits c. Answ Answ By these especially 1. By love to his Word and Ordinances to his Sacraments Sabbaths c. rejoycing and delighting in these c. loving to hear his Word to read it
and suffer for us to rise again and ascend to heaven for us c. but he did all this by a Calling and Authority from God and so all is accepted of God for us c. Vse 2 Use 2. Seeing Christ the Son of God and true Messiah took not his Office upon him without a Calling from God but being sent of God this may teach all such as take upon them any great or weighty Office in the Church or Common-wealth as the Office of a Magistrate or Minister of the Word not to do it without a Calling and warrant from God but to expect Gods Calling and to labour to know and feel themselves to be called and sent of God being qualified with gifts fit for those Offices c. that so it may be said of them that they come not in their own name but in the name of the Lord c. Vse 3 Use 3. See how we ought to receive Christ Jesus our Messiah and Saviour comming to us with all Religiouâ— reverence and obedience unto him as being called and sent from God unto us comming to us in the name of the Lord. See Luke 10. 16. He is not onely our Messiah and King but such a one as is called and sâ—nt from God unto us yea he is the Son of God c. See Mark 12. 6. Now followeth the third thing to be considered in this publick and solemn prayer conceived by the people here for the person of their King and Messiah viz. to whom they direct this Prayer and that is to him that is in the highest that is to God dwelling in the highest Heavens Hosâ—nna O thou that art in the highest Observ 1 Observ 1. To whom we are to direct all Prayers which we conceive and make either for our selves or oâ—hers viz. To God alone to him that is in the highest Heavens not to Saints or Angells in heaven which are Creatures but to God the Creator and absolute Lord of heaven c. This is taught us in the Preface of the Lords Prayer when we are bid to say Our Father which art in heaven c. And Psal 65. 2. O thou that hearest Prayers to thee shall all flesh come and Psal 50. 15. Call upon me in the day of trouble c. Reas 1 Reas 1. Prayer is a part of Divine worship therefore to be performed to God onely and not to any Creature Reas 2 Reas 2. It is a work of Faith now we are to believe and put our trust in God onely Rom. 10. 14. How shall they câ—ll on him in whâ—m they have not believed Reas 3 Reas 3. God onely knoweth all our wants and is able to supply them and to hear and help us praying unto him Ephes 3. Able to do above all that we ask or think c. Use Use To coâ—â—ute Popish Prayers made to Angells or Saints departed as to the Virgin Mary c. For which they have no word or example in Scripture to warrant the same Besides that it is flat idolatry to communicate the Religious worship of God unto Creatures c. Observ 2 Observ 2. That although God is every where present by the general presence of his essence power and providence yet he doth in most especial manner dwell and abide in the highest or third Heavens This is also taught us in the Preface of the Lords Prayer Our Father which art in heaven Therefore Heaven is said to be his Throne as Esay 66. 1. Reason Reason Because there and from thence he doth especially manifest his Divine power glory and Majesty Rom. 1. 18. The wrath of God is said to be revealed from heaven against the wicked Therefore 1 King 8. 30. Solomon prayes God to heaâ— the prayers of his people in heaven that is to declare and shew from heaven that â—e heareth them Vse 1 Use 1. This should teach us to labour to be heavenly minded raising our thoughts and affections to heaven where God is our Heavenly Father desiring the life to come to be with God where our treasure is there should our heart be taking all occasions to meditate of the life to come and to be affected therewith This is to have our conversation in heaven Phil. 3. 20. especially when we come before God to pray or perform any other religious service our thoughts should not be groveling on earth c. Let us lift up our heart with our hands to God in the Heavens Vse Vse To be affected with fear and reverence of God's Majesty at all times especially when we pray or perform any other service to him seeing God is in Heaven and therefore full of Majesty Shew all reverence Eccles 5. 2. Now followeth the second part of this publick prayer of the people which is for the prosperity and good success of the Kingdom of their Messiah in these words Blessed be the Kingdom of our Father David c. Where are two things to be considered 1. What they desire or pray for viz. the prosperity of Christ's Kingdom Blessed be the Kingdom c. 2. A Description of this Kingdom 1. By the Person to whom it was first promised long before viz. David their father The Kingdom of our father David 2. By the present coming or manifestation of it Which cometh c. 3. By the Divine power and authority with which it is said to come In the name of the Lord. Of the first Observ It is our duty to desire and pray for the happinesse and prosperity of Christ's Kingdome This we may learn here from the multitude or common people praying that the Kingdom of the Messiah might be blessed Though they were as yet ignorant of the Nature of Christ's Kingdom supposing it to be a temporal Kingdom as hath been shewed before yet this is commendable and to be imitated in them that they desire and pray for the happiness and prosperity of this Kingdom of the Messiah In this therefore we are to follow them viz. in desiring and praying for the happinesse and prosperity of the Kingdom of Christ the true Messiah Here shew three things 1. What we here understand by Christ's Kingdom 2. Wherein the happinesse and prosperity of it standeth 3. To prove the Doctrine propounded viz That we are to desire and pray c. Of the first By the Kingdom of Christ we understand here that spiritual Power and Government which he doth exercise in and over his true Church and elect people in this World I say in this world because here we speak properly of the Kingdom of Grace which Christ doth exercise over his Church in this life ruling and raigning over it by the power of his Word and Spirit This is that Kingdom of Christ the prosperity whereof we are to pray for As for the Kingdom of Glory by which Christ shall raign in and with his Saints after this life though we are also to pray for that in some sort viz. for the accomplishment of it in due time yet we cannot be said properly
to pray for the happiness or prosperity of it because that Kingdome cannot but be happy and prosperous neither is there any thing that can hinder the happinesse and prosperity of it when the due time shall come for the accomplishment of it Of the second The prosperity and happiness of Christ's Kingdom stands in two things especially 1. In the plentiful revelation of those means which are ordained of God for the erecting and establishing of Christ's Kingdom As 1. The publick Ministery of the Word and Sacraments 2. The calling and sending forth of faithful Pastors to preach the Word and administer the Sacraments 3. The calling and sending of Christian Magistrates who by their authority may take order for the erecting and establishing of the publick Ministery in the Church 4. Christian Schools of Learning which are the Seminaries and Nurseries of the Church to furnish it with able Ministers Now when God doth in a good and plentiful manner reveal or send these means to us which seem to advance Christ's Kingdom then may his Kingdom be said to prosper 2. The Prosperity of Christ's Kingdom stands further and that principally in the happy fruit and success of those means which the Church enjoyeth and which tend to the advancement of Christ's Kingdom Therefore when the Word of God is not only preached and that pleâ—tifully and the Sacraments duly administred but these Ordinances of Christ do work effectually in the hâ—arts of the people to call and converâ— many unto God and to confirm such as are called when the Word of God hath a free course and is glorified 2 Thess 3. 1. when God blesseth the labours of his faithful Ministers making them effectuall to do much good in the Church So when he blesseth the endeavours of Christian Magistrates and Christian Schools c. to be a furtherance to Christ's Kingdom Then doth Christ's Kingdom prosper Of the third The proof of the Point propounded viz. That we are to desire and pray for this happiness and prosperity of Christ's Kingdom This we are taught in the second Petition of the Lord's Prayer Thy Kingdom come And elsewhere we aâ—e taught to pray for the means of advancing Christ's Kingdom as for the Ministery of the Word 2 Thess 3. 1. Breâ—hren pray for us that the Word of the Lord may have free course and be glorified c. For the faithful Ministers of it that their number may be increased Matth. 9. 38. Pray ye the Lord of the harvest that he will send forth Labourers c. So for Christian Magistrates that they may by their authority further Christ's Kingdom 1 Tim. 2. 1 2. Pray for Kings c. that we may under them lead a peaceable life in all godliness and honesty Now to pray for these means of advancing Christ's Kingdom is to pray for the Prosperity of his Kingdom Reas 1 Reason 1. We all profess to be Subjects of Christ's Kingdom Now it is the duty of all Subjects to pray for the prosperity of that Kingdom to which they belong Therefore c. Reas 2 Reason 2. In the Prosperity of Christ's Kingdom our own prosperity and happinesse doth consist The more his Kingdom is advanced in and by the means thereof the better it is for us we being a part of this Kingdom and Subjects of it Therefore if the Jews were commanded to pray for the prosperity of Babylon because in the peace thereof they should have peace Jer. 29. 7. Much more c. Use 1 Use 1. To reprove such as neglect or forget to pray for the prosperity and success of Christ's Kingdom So long as themselves prosper and thrive in the World they care not much what becomes of Christ's Kingdom whether it prospeâ— or no neither are they affected with desire thereof or moved to pray unto God for it These are no true Subjects of Christ's Kingdom for then they could not but earnestly desire and pray for the good and prosperity of it c. Vse 2 Use 2. To stir us up every one to be affected with true desire of the happinesse and prosperity of Christ's Kingdom and to shew it by often and earnest praying unto God for the same and for all the means of advancing and furthering Christ's Kingdom as the Ministery of the Word and faithful Ministers of it religious Magistrates c. Thus shew our selves to be true Subjects of Christ's Kingdom true Children of the Church c. especially in these times in which there are so many enemies and hinderances to hinder the prosperity of Christ's Kingdom as Papists Atheists and other wicked enemies of the Church which as instruments of Satan oppose themselves against Christ's Kingdom c. Now therefore if ever we had need daily to pray unto God for the prosperity and success of Christ's Kingdom c. Use 3 Vse 3. If we be to pray for the prosperity of Christ's Kingdom then also to labour and use all means in our practice to further the prosperity thereof Answerable to our prayers must our practice be in labouring by all means to further the happinesse of Christ's Kingdom every one in our places and so far as lyeth in us Every one to further the Ministery of the Word and the fruit and successe of it encouraging one another to the diligent hearing of it and helping one another to profit by it by mutual admonitions and exhortations and by good example c. Also to give all good encouragement to the faithful Ministers of God to do their duties with joy and not with grief c. Vse 4 Vse 4. If we be to desire and pray for the prosperity of Christ's Kingdom then we are also to rejoyce and be thankful to God when we see his Kingdom flourish and prosper when there is plenty of the means tending to the advancement of Christ's Kingdom amongst us and in other places when there is plenty of preaching and store of faithful Ministers to feed the Flock of God committed to them when there are many zealous Magistrates And especially when we see that God doth blesse these means and make them effectual for the erecting and establishing of Christ's Kingdom amongst men when the Word of God hath free course in the hearts of men when by means of it the Lord doth adde unto the Church daily such as shall be saved c. All this ought to be matter of great joy and thankfulness unto us Mark 11. 10. Blessed be the Kingdom of our Father David that cometh in the Name of the Lord Nov. 1. 1629. Hosanna in the Highest NOw followeth the Description of the Kingdom of the Messiah for which they pray Described 1. By the Person to whom it was first promised of God and that long before viz. David their Father Therefore they call it The Kingdom of their Father David Observ Observ The truth and faithfulness of God in performing all Promises which he hath made to his Church and to his faithful servants Though he delay the performance of
dwelt Lazarus whom our Saviour so much loved and whom he had a little before raised from death here also dwelt Mary and Martha the two Sisters of Lazarus Joh. 11. 1. Now these being of our Saviour's most familiar acquaintance he used often to resort unto them See Luke 10. 38. Joh. 12. 1. and it is most likely that he now lodged at their house all night Quest Quest Why did our Saviour now depart out of Hierusalem and go with his Disciples into Bethany to lodg there Answ Answ 1. To avoid the malice of his enemies which sought his life Luke 19. 47. lest by staying all night in the City he should give them occasion or opportunity to practise any thing against him before the due time appointed for his death and sufferings which was now at hand 2. That after his publick pains in the day-time he might now at night rest and refresh himself in that private place with his familiar friends and with his 12 Disciples And this was his usual manner after his publick employments in the day-time to retire or withdraw himself at night to some private place to rest and refresh himself So afterward Ver. 19. And Luke 21. 37. In the day-time he was teaching in the Temple and at night he went out and abode in the Mount of Olives See Luke 22. 39. 3. That in this private place he might be more free to give himself to private prayer either alone or with his Disciples as his manner was at such times Luke 6. 12. In those dayes he went out into a Mountain to pray and continued all right in prayer to God 4. To avoid all shew of Popularity c. Observ 1 Observ 1. We ought not willingly to expose our selves or our own lives to the malice of wicked men which seek to do us hurt or mischief but carefully and wisely to shun their malice and to prevent all occasions of provoking their fury against us Our Saviour here would not lodg all night in Hierusalem lest he should give occasion to his enemies to seek his life in the night-time which they durst not do in the day-time for fear of the common people I say lest they should seek his life before the due time c. So at other times he carefully avoided their malice when they sought to do him mischief Matth. 10. 17. our Saviour bids us beware of men that is of the rage and malice of wicked men seeking our hurt and destruction And Rom. 12. 19. the Apostle bids us give place unto wrath that is to avoid occasions of provoking the wrath and fury of wicked men against us c. Observ 2 Observ 2. The pains and diligence of our Saviour in his Ministerial Office and Calling in that he spent the whole day-time usually even till Evening or Night came in teaching the people and in working Miracles c. and did not retire or rest himself till Night came This must stir up us every one to take pains and to use all diligence in the duties of our Callings this being God's Ordinance at the beginning that in the sweat of our face c. Gen. 3. and that he which labours not should not eat 2 Thess 3. especially this should stir up Ministers of the Word to diligence in execution of their Office and Functioâ— after the example of our Blessed Saviour Observ 3 Observ 3. The truth of Christ's humane Nature in that his Body was subject to weariness and had need of rest and refreshing after labour c. See Joh. 4. 6. Being weary with travelling he sate down on the Well of Jacob c. Observ 4 Observ 4. Lastly That it is lawful and fit for us to rest and refresh our selves after the labours of our Callings c. As our Saviour did thus so he alloweth us to do the like And if he had need of such refreshing much more we in some respect Therefore also his Disciples as well as he did now withdraw themselves to be private in Bethany and there to rest themselves when Night was come See before Chap. 6. 31. Mark 11. 12 13 14. And on the morrow when they were come from Bethany c. Nov. 15. 1629. THese three Verses contain the second part of this Chapter in which the Evangelist Recordeth the History of our Saviour's cursing the barren Fig-tree which bare onely leaves and no fruit Where consider these particulars 1. The time when this was done viz. on the morrow or next day after his triumphant riding into Jerusalem mentioned before 2. The place where implyed in these words When they were come from Bethany that is by the way as he and his Disciples were going back from Bethany to Jerusalem Matth. 21. 18. As he entred into the City And ver 19. of the same Chapter it is said the Fig-tree was in the way as he went 3. The occasions of his cursing the Fig-tree which were three 1. His returning back from Bethany to Jerusalem 2. His being hungry and so desirous to eat of the fruit of the tree 3. His taking notice of the tree afar off having leaves upon it 4. The motive or cause moving him to curse it because comming to it and seeking fruit he found nothing on it but leaves where also is mentioned the cause why it had no fruit The time of Figs being not yet come 5. The malediction or curse it self which he denounced against it No man eat fruit of thee hereafter c. 6. The persons present as witnesses who heard him denounce the curse His Disciples Touching the time and place I will not insist but come to the occasions of our Saviour's cursing the Figg-Tree The first whereof was his returning back with his Disciples at this time from Bethany where he lodged the night before and his comming to Jerusalem again Quest Quest. Wherefore did he now return back to Jerusalem again Answ Answ That it being the chief City and so publick a place he might there take occasion to do more good both by his Doctrine as also by some Miracles as is probable which usually or for the most part were joyned with his publick Doctrine Luke 19. 47. He taught daily in the Temple at Jerusalem Observ Observ The diligence and constancy of our Saviour in his Ministerial Office of Preaching and Teaching the people and in working Miracles for confirmation of his Doctrine in that although he had the night before withdrawn himself with his Disciples from Jerusalem to Bethany there to rest and refresh himself after his former dayes labour yet now in the morning of the next day he returneth back to Jerusalem again there to be imployed again in his labour of teaching the people c. So he omitted no opportunity of time or place to do good by his Ministry c. Herein all Pastors and Ministers ought to imitate our Saviour in this pains diligence and constancy in execution of his Ministerial Office and Function But of this often before The nearer
this end to prepare our selves before we come as Solomon warneth us Eccles 5. 1. Keep thy foot when thou goest to the house of God c. We must also see that those of our charge as children servants c. do come duly to the House of God c. Josh 24. 15. Observ 2 Observ 2. In that Prayer is here named for all other publick worship hence gather That publick Prayer is one of the chief or principal parts of Gods publick worship to be performed in his house Therefore is the Temple here called the House of Prayer It is also called a house of Sacrifice 2 Chron. 7. 12. Now Sacrifice and Prayer were usually joyned together as may appear Luke 1. 10. So also in the Synagogues of the Jews one principal part of Gods publick worship there performed was Prayer whence was that ambitious custom of the Pharisees Matth. 6. 5. who used to pray standing in the Synagogues And as amongst the Jews in times of the Old Testament So also amongst Christians in these times of the New Testament one principal part of Gods publick worship to be performed in the house of God is publick Prayer Hence it is that in ancient times Churches and such other places appointed for publick worship were called Proseuchae and Oratoria that is places of Prayer Juvenal In quâ te quaero proseucha Quest Quest Whether publick Prayer be the chief and principal of all other publick duties of God's Worship Answ Answ In some respects it may be said to be the chief 1. In that it is a means to sanctifie all other parts of Gods Worship by procuring a blessing from God upon the same See 1 Tim. 4. 4. 2. In it we have a more near and immediate Communion with God then in other Religious duties But it is not generally and simply chief For so the publick Preaching or Ministery of the Word hath the preheminence and is to be accounted the principal of all parts of publick worship Reas 1 Reason 1. It is the ordinary means to work faith Rom. 10. 17. Now without faith there can be no true Prayer Therefore the Ministery of the Word is in order of nature before Prayer Reas 2 Reas 2. Paul being to celebrate the Lords-Day in a publick Assembly of the Church of Troas Act. 20. 7. spent the greatest part of the day in preaching of the Word which he would not have done if that had not been the principal part of Gods publick Worship Reas 3 Reas 3. The same Apostle 1 Cor. 14. 1. preserreth the gift of Prophecy whereby is meant the Ministerial gift of opening and applying the Scripture to the edification of the Church before all other gifts then in the Church To these adde that Act. 2. 42. where the several parts of Gods publick worship performed by the Christians of the Primitive Church in their assemblies being reckoned up the Ministery of the Word is named in the first place as the chief of all the rest Vide Zanch. in 4. praec Col. 665. Adde also that 1 Cor. 1. 17. where Preaching is made the principal end of the Ministerial Calling Quest Quest Why is the house of God called the house of Prayer and not the house of Preaching Answ Answ 1. Prayer is here put for all parts of Gods publick worship as is shewed before and so Preaching is not excluded but included 2. This is most properly to be understood of the Temple at Hierusalem which is called the house of Prayer because this part of Gods worship was after a sort tyed to that place so as when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as Daniel did Dan. 6. 10. But the Ministery of the Word was not in the same manner nor so strictly tyed to the Temple but might as well be exercised in other places viz. in the Synagogues 3. The Temple is also called the house of Sacrifice yet Sacrifice was not the principal Worship See 2 Chron. 7. 12. One Caution here to be added That as the excellency of publick Prayer must not cause us to contemn the Ministery of the Word so neither must the excellency of the Word preached cause us to dis-esteem the publick prayers of the Church but we must reverently esteem of both in their due places and degrees of excellency Use 1 Vse 1. Publick Prayer being one of the principal parts of Gods publick worship this serveth for reproof of two sorts of persons 1. Such as contemn this part of God's publick worship and shew contempt by absenting themselves from publick Prayers of the Church or by coming slackly to the same 2. Such as profane or abuse this part of Gods Worship viz. publick Prayer As 1. The Papists who many wayes abuse it 1. By using it in Latine not understood by the People 2. By praying to Saints and before Images 3. By Prayer for the dead 2. Many amongst us also who abuse publick Prayer viz. Such as perform this Exercise in the Congregation in a meer formal and customary manner without any true faith feeling or affection of heart so making but a lip-labour of it c. Matth. 15. 9. Vse 2 Vse 2. See that we make conscience of this part of Gods publick worship viz. to joyn with the Church and Congregation in publick Prayer upon all occasions remembring that God's house is and ought to be the house of Prayer and the Promise made to such publick meetings and Prayers of the Church Matth. 18. Wheretwo or three are gathered together c. Mark 11. 17. Is it not written My house shall be called of all Nations the house of Prayer Jan. 31. 1629. but ye have made it a denne of Theeves OF the third The Persons who should esteem and take the house of God or publick place of his Worship to be an house of Prayer and should use it accordingly that is to say should joyn with the true Church of the New Testament in performance of Divine and Religious worship viz. All Nations Gentiles as well as Jews Here then is a plain Prophecy of the calling of the Gentiles which was to be fullfilled long after in these times of the New Testament See Act. 13. Observ 1 Observ 1. It was the Will of God that the Gentiles should be called and gathered to the true Church in these times of the New Testament And that they should shew the fruit and effect of their Calling by their forwardnesse to joyn with Gods people in the true worship of God and that in the solemn place appointed for it This is here signified when it is said That all Nations should call the house of God an house of Prayer This calling of the Gentiles is foretold also in many other places of the Prophets Esay 2. 2. In the last dayes c. all Nations shall flow to the Mountain of the Lord. Esay 60. 3. The Gentiles shall come to the light of the Church Zephan 2. 11. The
hard to flesh and bloud yea impossible to nature as impossible as to remove a Mountain yet this is thy comfort if thou canst but believe in God and in his power and if thou canst by the same Faith believe and rest upon Christ Jesus the Son of God thou shalt have strength to do all that is required of thee As our Saviour said before chap. 9. ver 23. to the father of the Lunatick Child If thou canst believe all things are possible c. So here though thou be weak in thy self and unable to do the least good work yet there is power enough in God and in Christ and his power is made perfect in weakness Though never so weak in thy self yet strong in the Lord and in the power of his might c. yea further though thy Faith be as yet but weak yet if it be a true Faith it shall strengthen thee and by it thou shalt receive power from God to overcome all difficulties and to do great and wonderfull things so far forth as God shall call thee to performance of them Observ 2 Observ 2. In that our Saviour here opposeth doubting and believing one against the other as contraries see that although doubting may stand with Faith in some degree yet it is not of the nature of Faith but directly opposite unto it even as contrary as fire to water as darkness to light Therefore they are in other places also opposed one against the other as Rom. 4. 20. Abraham staggered not at the promise of God through unbelief but was strong in Faith c. and Jam. 1. 6. Let him ask in Faith and waver not c. To be observed against the Papists who commend doubting and count it humility c. so to believe as to rest in doubt also touching the pardon of our sins and Gods favour c. As on the contrary they count it presumption to believe so as not to doubt of these rules we have a special revelation from God to assure us hereof But if this were so then doubting should be commendable and of the nature of Faith whereas contrariwise it is a sin and most opposite and contrary to true Faith We grant that doubting is alwayes mingled with Faith but it is not of the nature of it but contrary Observ 3 Observ 3. Here also we may see that although true Faith may stand with some kind of doubting yet there is a kind of doubting which cannot stand with true Faith in one and the same heart viz. such doubting or distrust as is yielded unto and not resisted but suffered to prevail in the heart This doubting cannot stand with Faith but true Faith where it is doth exclude all such doubting and unbelief Here that of the School-men is true Fides non exeludit omnem dubitationem sed vincentem Reason Reas True Faith being contrary to doubting cannot but resist it by Prayer and other means yea it doth not onely cause us to resist doubting and unbelief but so to resist as to prevail and overcome it though not at all times for sometimes doubting may have the upper hand in a true Believer yet usually and for the most part at least it will get victory in the end Vse Use See then that where there is no resistance and striving against unbelief but a yielding to it c. there is no true Faith which shews how fearful and dangerous it is for any to harbour doubtings or distrust and to give way to it without resistance On the contrary labour by all means to resist it c. Mark 9. 24. Observ 4 Observ 4. Lastly In that it is said shall not doubt in his heart but believe c. See what is the proper seat or subject both of unbelief and of Faith viz. the heart of man by which we are principally to understand the will and affections Some indeed do place Faith in the mind and understanding which is true in some respect namely so far forth as Faith doth comprehend in it a knowledg and assent of the mind to the truth of those things which we believe Thus it is in the understanding But if we consider Faith as it is an affiance or confidence in God and in Christ and in the Word and promise of God wherein the nature of Faith chiefly stands thus it is in the heart that is in the will and affections most properly Rom. 10. 10. With the heart man believeth unto righteousness c. See Act. 8. 37. and Ephes 3. 17. Mark 11. 24. Therefore I say unto you what things soever ye desire when ye pray believe that ye receive April 11. 1630. them and ye shall have them IN the two former Verses our Saviour exhorted his Disciples to the practice of Faith in trusting or relying upon God for the obtaining of the gift of Miracles and whatsoever else they desired and was needfull for them and withal he shewed them the power and vertue of true Faith that if they could believe they should be able to do great and wonderful things even as hard as the removing of a Mountain Now having thus shewed the power and efficacy of Faith he doth from hence take occasion in this 24th verse further to urge his former exhortation to the practice of Faith and withal takes occasion to speak of Prayer one principal work of Faith and a further means subordinate to Faith for the obtaining of the gift of Miracles and whatsoever else was needfull for them So that as before he exhorted them to the practice of Faith in general so now more particularly he stirs them up to the practice and exercise of Faith in the duty of Prayer shewing also the power and vertue of this Faith in Prayer in that it maketh prayer effectual for the obtaining of those things which Believers do pray for First open the words Therefore q. d. seeing true Faith is of such power and vertue as to do so great and wonderful things even above nature c. I say unto you Here he repeateth again one part of that serious and earnest asseveration used by him before in the former verse avouching the truth of that which he speaketh in his own name and by his own Authority What things soever ye desire when ye pray Whatsoever things ye ask of God in Prayer with desire to obtain them Believe that ye receive them Labour by Faith to be firmly and undoubtedly perswaded and assured that ye shall obtain your requests at the hands of God That ye receive them That ye shall most certainly receive them as if ye had them already The present Tense put for the future to shew certainty And ye shall have them Ye shall certainly obtain your sutes and requests and be partakers of those things which ye so ask of God in Prayer In the words consider four things 1. The ground of the exhortation implyed in the first word Therefore 2. The manner of propounding and urging the exhortation with an earnest and
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
in prayer to believe that our Petitions shall be granted of God Answ Answ Not simply and absolutely but with some limitations or exceptions 1. So far forth as our Petitions for the matter of them are grounded upon the Word of God so far as we ask things lawfull and agreeable to the Word of God and particularly to the Lord's Prayer which is the perfect pattern for the matter of all our Prayers For we are not to ask we care not what or whatsoever pleaseth our own fancy or carnal minds and wills much less are we to believe that God will give us such things upon our asking of them 2. Even in asking such things as are lawful and warrantable by the Word of God we are not absolutely to believe we shall obtain them but so far forth as standeth with the Will of God that is to say not only with his revealed Will but also with his secret Will and Counsel unknown to us till it be manifested by the event 1 Joh. 5. 14. This is the confidence that we have in him that if we ask anything according to his Will he heareth us Now our Petitions stand with the Will of God when they are such as make for his glory and are fit and expedient for us to receive For the conceiving whereof know That the things we ask of God in prayer are of two sorts 1. Spiritual Graces and Blessings needful to salvation as Faith Repentance Forgiveness of sins c. strength against Temptations c These we are absolutely to believe we shall receive and obtain of God at least so far and in such a measure as is necessary for our salvation 2. Temporal Blessings of this life as health wealth outward peace deliverance from outward afflictions c. Now these we are also to believe we shall receive yet not absolutely but so far only as stands with the Will of God and so far as he doth see them to be good and fit for us Vse 1 Use 1. See again the necessity of Faith in all such as desire to pray to God aright and that none can truly and acceptably pray to God or call on his Name but such as have faith to believe and be perswaded that God will grant their Petitions so far as stands with his Will c. without this Faith how can they look to be heard or accepted Nay on the contrary they dishonour God by doubting and not believing that he will grant their Petitions yea this is a mocking of God to come and ask those things which they do not believe he will give unto them If one of us should thus go with a Petition to the King or some great Man telling him at first that we do not believe he will grant our Sute c. would it not be taken as an indignity c Use 2 Vse 2. Labour for this perswasion of Faith in all our prayers that God will hear and grant our requests at least so far as stands with his blessed Will and makes for his glory and our good and salvation This is the way to prevail with God and to obtain our desires c. Grounds of this Faith and Assurance in Prayer 1. Gods Wisdom and Providence knowing and taking special notice of all our wants even before we ask Matth. 6. 8. Your Father knoweth what things ye have need of before ye ask him 2. His Almighty Power being able to give us whatsoever we ask and stand in need of though never so hard and difficult to be obtained as may seem to us Ephes 3. 20. Able to do abundantly above all we ask c. This our Saviour Christ looked at in his prayer Mark 14. 36. Abbâ— Father all things are possible to thee And in the Lord's Prayer we are taught thus to conclude For thine is the Kingdom and the power c. 3. His gracious Promise to hear and grant our requests Matth. 7. 7. Ask and ye shall have c. Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Joh. 16. 24. Hitherto ye have asked nothing in my Name ask and ye shall receive And in this place we have in hand Yea further there is a Promise that God will hear us even before we ask so ready is he to grant our petitions Esay 65. 24. Before they call I will answer and whilest they are yet speaking I will hear 4. The Merits and Mediation of Christ who maketh continual intercession for us in heaven to his Father yea he is gone of purpose into Heaven that he may there appear in the presence of God for us Heb. 9. 24. Rev. 8. 3 The Angel that offereth incense with the prayers of the Saints Now followeth the fourth and last thing in this Verse which is the Reason by which our Saviour enforceth this Exhortation of his Disciples to faith in prayer from the Promise annexed That if they pray in faith they shall obtain the things they ask in these words And ye shall have them Observ Observ Such as pray in faith believing and being perswaded that God will grant their requests are sure to obtain the things they ask This our Saviour here promiseth to his Discipes And the like promise we have elsewhere Jam. 1. 5. If any lack wisdom let him ask of God that giveth to all men liberally c. and it shall be given him so that he ask in faith as is required Verse 6. So Jam. 5. 15. Hence is that 1 Joh. 5. 15. If we know that he hear us whatsoever we ask we know that we have the petitions that we desire of him viz. if we pray in faith Reas 1 Reason 1. God hath promised to hear such prayers as are made in faith and he is true in his Word and Promise Ergo c. Reas 2 Reas 2. By believing that God will grant our Petitions we honour God and he will honour us by granting them 1 Sam. 2. 30. Reas 3 Reas 3. They pray in the Name of Christ c. Object Object Gods Children do not alwayes obtain those things which they ask of God in prayer though they pray in faith 2 Cor. 12. 8 9. Paul prayed thrice for removal of that thorn in his flesh c. and yet it was not removed at least not at first or so soon as he desired Answ Answ 1. God's Promise to â—ear and grant our Petitions when we pray in faith is not absolute but with limitation viz. so far as stands with Gods Will and as he sees that good and fit for us which we ask no farther 2. Though he do not alwayes give those things we ask yet something else which is as good yea better for us Though he hear us not alwayes ad voluntatem nostram yet alwayes ad salutem See this in Paul's example before alledged Though he did not grant the very thing he asked viz. the removall of that temptation yet he gave him grace and strength to bear and stand against
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
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
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