as we see in Cain who having a guilty conscience was afraid that every one that found him would be ready to kill him Gen. 4. 14. 3. To this adde the naturall constitution of the bodies of some good Christians which maketh them the more apt and inclinable to such immoderate fearfulness 4. There is flesh as well as spirit in the best now the flesh is weak though the spirit be ready Matth. 26. 41. Vse 1 Use 1. This serveth to comfort and stay the minds of those weak Christians who complain much of this timorousness in times of danger and trouble and are much discouraged therewith and are sometimes tempted thereupon to doubt whether they be Gods Children and whether they have any faith in them at all Such must know and remember this That even the best Christians are subject to such timorousness and are sometimes troubled therewith in times of great distress Therefore let none conclude that they have no faith at all because they are apt to fear immoderately in times of danger for this doth not follow There may be true faith in those that are sometimes timorous in times of danger as we see here in Christ's Disciples Such timorousness may argue weakness but not a totall want of faith Yet those that feel this infirmity of immoderate fearfulness in themselves at such times must take heed they do not allow it in themselves but strive against it by all means that they may by degrees more and more subdue it Object Object 1 Joh. 4. 18. Perfect love casteth out fear c. Answ Answ Not all fear is expelled but such fear as is in the wicked and unbelievers As 1. That slavish fear whereby they fear God onely in regard of his wrath and Judgments as the evill servant feareth his Master 2. The love of God casteth out such Excessive fearfulness as is in the wicked in times of danger Quest Quest What difference between the fearfulness of the wicked and of the godly in times of danger Answ Answ 1. They differ in the cause The fear of the wicked proceedeth from Want of faith but the timorousness of the godly comes only from the Weakness of faith in them 2. They differ in this That the wicked are wholly overcome of fear in times of danger being not able to resist and vanquish that fear but the godly do by faith resist this fearfulness in themselves and at length by degrees overcome it so as it doth not wholly prevail against Faith in them 3. The wicked are so amazed and perplexed with fear at such times that they cannot at all comfort themselves in God but cast away all confidence of his help and are even at their wits end many times through fear and terrour as Nabal and Belshazzar But the godly in the middest of their greatest fearfulness yet are able to stay themselves with some hope and comfort in God Object Object Prov. 28. 1. The Righteous are bold as a Lyon Answ Answ It is to be understood 1. In comparison of the wicked 2. So far forth as Faith hath the upper hand in them yet because there is some infidelity in them they sometimes fear c. Vse 2 Use 2. Seeing good Christians are subject to immoderate fears in times of great danger and trouble learn to judge charitably of such when we see them discover much timorousness at such times and beware of censuring them upon this for Hypocrisy for so we might as well censure Christ's Disciples to be void of all true Faith because they sometimes were fearfull in times of danger Remember in this case that there is weakness of Faith in the best Christians and that there is also some corruption of nature in them and it may be also that by reason of the natural temper of their bodies they are more subject to fearfullness than some others These things considered learn to judg favourably of good Christians in this case of timerousness in time of great danger or trouble Vse 3 Use 3. This further sheweth that even the best of us had need to arm our selves before-hand against such immoderate fearfullnesse in times of trouble and danger and to use all good means to resist it Remedies against excessive fearfullnesse in time of danger The Remedies are of two sorts The first consist in Meditation The second consist in practice Touching the former sort 1. Consider this that fearfullnesse in time of danger is forbidden and condemned in Scripture as a sin Prov. 3. 25. Be not afraid of sudden fear neither of the Desolation of the wicked when it commeth 1 Pet. 3. 14. If ye suffer for Righteousnesse happy are ye and be not afraid of their terrour neither be troubled So Matth. 10. Fear not them that kill the body c. 2. It is the property of unbelievers and wicked ones to be excessively fearfull and timorous Revel 21. 8. The fearfull and unbelieving c. shall have part in the Lake c. Levit. 26. 36. I will send a faintnesse into their hearts in the Lands of their enemies and the sound of a leaf shaken shall chase them c. 3. Consider Gods special Protection promised to his Children in the midst of greatest dangers See for this Psal 91. and Esay 43. 3. Fear not for I have Redeemed thee c. When thou passest through the Waters I will be with thee c. When thou walkest through the fire thou shalt not be burnt c. Not that Gods children are exempted from all dangers but by these and the like promises they are assured that God hath speciall care of them in the greatest dangers and that nothing shall befall them to hurt them that is to hinder their Salvation but all shall turn to the furtherance thereof 4. Remember the courage of the Saints and Martyrs So David Psal 23. Though I walk in the shadow of death c. Elisha was not afraid when an Hoast of men came against him The Martyrs were couragious and undaunted at the stake when the fire was ready to be set to their bodies So Moses at the Red Sea The Remedies which consist in practice are these 1. Pray unto God to deliver us and free us from the spirit of fear and to give us Christian courage and boldnesse in the evill day and in greatest dangers 2. Labour more and more to be strengthened in Faith which will expell fear out of the Heart 3. Keep a good Conscience in all things and at all times and so labour to preserve the inward peace thereof This will make us confident and bold as Lyons in time of trouble Arm thy self with that breast-plate of Righteousnesse mentioned Ephes 6. which is nothing else but a good Conscience this will keep out fear 1 Pet. 3. 6. Whose Daughters ye are so long as ye do well not being afraid of any amazement Contrariwise nothing breeds terrours and fearfullness in the Heart so much as sin committed especially against Conscience by which the peace of it
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.
company and communion of Saints in Heaven to Abraham Isaac Jacob Moses Elias c. They leave their Earthly Friends for a time but shall find better Friends and Company in Heaven there they shall find not onely God and Christ and the holy Angels but all the glorious Saints of God c. Such Friends as shall joyfully receive them into everlasting habitations Vse 3 Vse 3. To stirr us up every one to labour and use all means to be partakers of that blessed estate and condition after this Life in Heaven in which we shall enjoy not onely the company and fellowship of Christ but also of all the Saints being immediately joyned to them in place and living and raigning with them in the same heavenly Kingdom and Glory What a blessed thing shall it be to live for ever in such company If the company and communion of the Saints on Earth be so sweet and comfortable as it is If it be so comfortable to converse and keep company familiarly with some one or few of the true Saints and Servants â—o God that we think our selves in Heaven while we are with them and while we have communion with them in prayer conference c. though but for a little time how much more sweet and comfortable shall it be to enjoy the communion and fellowship of the Saints in Heaven for ever Oh then labour every one to know and be assured by Faith that we shall have part in that blessed state of the Life to come and consequently that we shall be immediately joyned to that blessed and glorious company of the Saints in Heaven To this end see that we be first truly joyned to the true Church and Saints of God on Earth I say truly joyned to them not in place or outward society or in outward profession onely but in deed and truth that is that we be joyned unto them by true Faith in Christ our common Head and Saviour and by true communion with them in all other sanctifying Graces of the Spirit of Christ as love humility meekness patience holiness of Life c. Then shall we most certainly be joyned to the Saints in Heaven if first we be thus joyned and knit unto them in true fellowship on Earth Therefore Hebr. 12. 22. the Apostle tells the Faithfull That they were already come or joyned to the heavenly Hierusalem and to the Spirits of just men made perfect because they were in this Life knit and joyned to the true Church by Faith and Love and by the bond of one and the same sanctifying Spirit c. Use 4 Use 4. This should move us to delight in the company of the Saints here on Earth seeing these are the company we shall have in Heaven So David Psal 16. We should love them more who shall be with us for ever than those who shall be with us in this Life onely Ambros Mark 9. 4. And they were talking with Jesus May 21. 1626. Observ 3 Observ 3. THough Moses and Elias did now appear on Earth yet were they still in Glory and so appeared as St. Luke saith Chap. 9. ver 31. though they were brought down from Heaven for a time yet they were not stripped or disrobed no not for a moment of that Glory which they enjoyed before in Heaven Whence we learn That the glory and blessedness of the Saints after this Life is such as they being once partakers of can never lose or be deprived of it again no not for a time nor a moment but it shall for ever continue with them and they for ever enjoy it without ceasing or intermission It follows them and accompanies them inseparably wheresoever they go or come not onely in Heaven but out of Heaven if it please the Lord at any time to remove them hence for a time as now he did Moses and Elias they were still in glory and happiness and could not be severed from it They were in Heaven though out of Heaven because they were not neither could possibly be deprived of their heavenly Glory The same is true of the glory and happiness of all other Saints of God after this Life It is such as cannot be separated from them such as they can never lose or be deprived of such as hath no intermission or ceasing but continueth for ever Hence eternall Life is called an incorruptible Crown and an Inheritance that fadeth not away and a Kingdom that cannot be moved or shaken Hebr. 12. 28. The Glory of this Life to come is in Scripture compared to a rich Robe or royal Garment of a King as in the Revelations Chap. 6 7. And it is such a Robe or Garment as being once put on shall never be put off again such a Crown as shall never be taken from their Heads c. As the Wicked and Reprobate after this Life being once in Hell torments can never come out of that wofull estate yea though they could come out of Hell yet not out of misery and torment c. So here c. Use 1 Use 1. Comfort to Saints in this Life who know they shall be partakers c. Use 2 Use 2. See by this the excellency of that blessedness and glory of the Life to come being such as can never be lost or taken from those that once enjoy it such as shall continue for ever and never cease or have the least intermission This is true happiness indeed and none but this How should this stir us up to labour and to use all pains and diligence to attain to that excellent estate of blessedness after this Life which being once had shall for ever continue with us and never be lost or taken from us All outward things of this Life are subject to losse and shall be taken from us or we from them all Honour Glory Pomp Riches Pleasures of this Life shall fade and wither and come to nothing at length Onely the glory and blessedness of the Saints in Heaven is a durable everlasting estate which shall never cease or fade away c. but continue and be for ever enjoyed of those that are once partakers of it Let us then bestow less care and pains in seeking after the vain and transitory things of this Life and let our chief care and labour be for Heaven and the Life to come to obtain that Glory which can never be lost that Crown which is incorruptible c. Here we have no continuing City let us seek one to come as the Apostle saith and not only seek it but in the first place and with our chief care and pains First seek the Kingdom of God c. Matth. 6. 33. What pains do worldly men take to get themselves a durable and settled estate in Lands or Goods of this Life how do they labour and sweat for these things Let us be content to take much more pains for the Life to come which is an estate that shall never fail us but continue with us for ever Let
the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
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
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
in his humane Nature onely it differeth in these Respects 1. In the measure and degree of it for that Glory which he hath now in Heaven is in a far more excellent degree than that which was shewed on the Earthly Mount 2. In time or continuance the Glory of his Transfiguration was but for a little time but that in Heaven is for ever to endure 3. In the quality or condition of the subject in which this Glory is For whereas the subject of this Glory of his Transfiguration was the body of Christ being then corruptible and mortal the subject of that heavenly Glory which now he hath is the same body of Christ being incorruptible and immortal Vidt Stellam in hunc locum Et Tho. Aquin. pars tertia Quest 45. Art 2. Vse Vse If the Glory and Majesty of Christ now in Heaven be so great and excellent then this further teacheth us that the Glory of the Saints in Heaven after this life shall be very great and most excellent For they shall partake in Christ's Glory and be like unto him and not onely in our Souls but in our bodies Phil. 3. 21. He shall change our vile body that it may be fashioned like unto his glorious body Col. 3. 4. When Christ shall appear we shall appear with him in Glory And 1 Joh. 3. 2. We know that when He shall appear we shall be like him 1 Cor. 15. 42. As his face and whole body now in Heaven shineth as the Sun yea far above the brightness of the Sun so shall the bodies of every one of the Saints after this life Matth. 13. 43. Then shall the righteous shine as the Sun in the Kingdom of their Father Dan. 12. 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever The meanest of the Saints shall partake with Christ after this life in the same heavenly Glory which he now hath in the same I say for quality and kind though not for degree and measure and yet every one of the Saints shall receive an unspeakable measure of Glory an eternal weight of Glory as Paul calleth it even as great a measure as every one shall be capable of which being so how great comfort is this for the Saints and all true Believers 1. To comfort them against all reproach contempt and disgrace which here they suffer in this World for Christ's Name and the Gospel When we are reproached or contemned for Christ's sake remember the Glory which he shall put upon us after this life when we shall be like him in Glory c. 2. To comfort the faithful against all miseries imperfections and infirmities which their bodies are subject to in this life as bodily Sickness Weakness Infirmities of old Age Blindness Deafness Lameness Deformities Remember the time in which our bodies shall be freed from all these and not onely so but be perfectly glorified as Christ's body now is 3. To comfort the Saints against death and the corruption of the Grave Though our bodies dy and turn to rottenness and dust yet they shall rise again and be made like to the glorious body of Christ they shall be perfectly and gloriously transfigured as his body was they shall shine as the Sun c. Who would not be willing to dy that his corruptible body may thus be changed Who would not have such a body as Christ now had in his Transfiguration shining like the Sun glistering like the light Observ 4 Observ 4. In that our Saviour was thus gloriously transfigured not onely in the presence and company of his three Disciples which were with him but also in their sight and view as the words before them do imply We may further learn the excellent state and condition of the glorified Saints in Heaven how it shall be with them in that life to come viz. That they shall not onely be with Christ enjoying immediate society with him Luke 23. 43. Rev. 14. 4. but also shall see and be Eye-witnesses of his divine Glory and Majesty Joh. 17. 24. As the three Disciples did sensibly behold the Glory of Christ in this earthly Mount for they did see his face shining like the Sun and garments glistring c. So shall the Saintes in Heaven much more sensibly and more fully and clearly see Christ's heavenly Glory and not onely the Glory of his humane Nature but even of his divine Nature so far as is possible We shall see him as he is 1 Joh. 3. 2. We shall see him face to face 1 Cor. 13. 12. and not onely with the eyes of their Mind and Understanding which shall then be perfectly opened but even with their bodily eyes they shall see Christ though not the very essence of his God-head yet the sensible effects and evidences thereof manifested in his Humane Nature Job 19. 26. I shall see God in my Flesh c. and Matth. 5. 8. Blessed are the pure in heart for they shall see God Use 1 Vse 1. See by this the excellency and blessedness of that estate of the Saints after this life wherein they shall not onely be with Christ immediately joyned to him in whose presence is fulness of joy c. Psal 16. but shall also see and behold his unspeakable Glory in the sight whereof consisteth true happiness If it were so excellent and glorious a sight to behold Christ transfigured in the earthly Mount his face shining as the Sun c. that Peter desired to dwell there how much more blessed a sight shall it be for the Saints in Heaven to see the face and heavenly Glory of Christ even with bodily eyes to see him as he is c. This is matter of unspeakable comfort to the Saints of God and true Believers having hope and assurance to be partakers hereafter of that blessed estate in Heaven where they shall not onely be with Christ and follow him wheresoever he goes but shall also see him face to face and behold his unspeakable Glory and Majesty the very first sight whereof shall ravish their hearts with unutterable Joy and Comfort It was a great joy and comfort to Simeon to see Christ come in the Flesh c. This may comfort them against all miseries and troubles of this life which they suffer for the Name of Christ and for well-doing To remember the time wherein they shall not onely be freed from all these miseries but also shall be with Christ and live and reign with him beholding his face enjoying his blessed presence continually c. Think of this in midst of all troubles and afflictions of this life Rom. 8. 17. If we suffer with Christ we shall be glorified with Him If we be with him upon the Crosse we shall also be transfigured with him in the heavenly Mount Vse 2 Vse 2. See that there is no cause at all why the Saints of God should be unwilling or loath to dy and
depart this life when their time cometh but on the contrary that they should rather be most willing and desirous to depart hence that they may be with Christ and see his glorious face and presence in Heaven So Paul Phil. 1. 23. Having a desire to depart and to be with Christ which is far better c. and 2 Cor. 5. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. Use 3 Use 3. To stir up every one to labour to know and be assured that he shall be partaker after this life of that blessed estate of the Saints in which he shall be for ever with Christ and see his heavenly Glory Else what good shall it do thee to know that there is such an estate of Glory and Happiness to be enjoyed by others if thy self have no part in it Therefore labour above all things in the World to know and be assured that after this life thou shalt be with Christ and see his face in heavenly glory 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred c. ver 11. To this end 1. Purge thy self from the pollâ—â—â—on of sin by true Repentance and labour for true sanctification of heart and life Mat. â— 8 none but the pâ—â— in heart shall see God and Christ in heavenly Glory All profane Persons living â—â—d continuing in sin â—â—â—hout Repentance shall be shut out from Heaven and from Christ's presence As â—â—ne but holy and sancâ—â—fied Persons were with him in the earthly Mount to see the Glory of his Transfiguâ—â—tion so much less â—all any other be with him or see his Glory in Heaven 2. Labour for true Faith â—â— be assured of pardoâ—â—f thy sins and of God's favour in Christ that thou art accepted in him as righteous â—nd holy though in tâ—y self sinful Then being justified by Faith in Christ thou art sure to be glorified with â—im Rom. 8. 30. Thâ—â— must first be joyned to Christ by Faith in this life before thou canst be joyned to him by â—mmediate sight in â—â—aven Mark 9. 4. And there appeared unto them Elias with Moses c. May. 14. 1626. HAviâ—g spoken the glorious manner of Christ's Transfiguration before his three Disciples Now we are in the â—â—xt place to speak of those special accidents which happened at the time of his Transfiguration â—â— Adjuns which accompanied it by which the Glory and Majesty of it is further set forth unto us The first is The â—â—traordinary Apparition of Moses and Elias with our Saviour and their Conference with him Ver. â— which amplified also by the Effect in Peter viz. That upon sight of the wonderful Glory of Christ anâ— of Mose â—nd Elias with him he was moved to use these words to our Saviour Master it is good for us c. Veâ— 5. The second is Thâ— suddain coming of a Cloud which over-shadowed them together with a voice uttered out of the Cloâ—d sayiâ—â— This is my beloved Son c. Ver. 7. Of the first The appearing of Moses and Elias and their talking with Christ 1. Of their Apparition 2. Of their Câ—nferencâ— with Christ There appeaâ—â—d unto â—hem Elias with Moses or Elias with Moses was seen of them as the words may be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Luke 9. 31. it is added that they appeared in Glory that is in glorious manner being câ—othed or apparelled as it were with heavenly Brightness and Majesty as Christ himself was Quest 1 Quest 1. Whether did they appear truly and really in their own Persons that is with their own Souls and Bodies or oâ—ely in a Vision or Traunce Answ Answ I take â—t there is no doubt to be made but that they did really appear and were visibly and corporally seen of Châ—â—st and of the three Disciples Sic Calvin Maldonat c. Reasons Reasons 1. â—he words of the Evangelists do seem plainly to argue so much especially the words of Luke in the 30th Verâ—e of the ninth Chapter who saith There talked with him two men which were Moses and Elias and Ver. 32. it â—s said that the Disciples being awaked from sleep did see Christ's Glory and two men standing with Him 2. It is most likely and the words of the Evangelists seem to imply that they appeared in the same manner and with such Glory as Christ appeared Now He appeared really and truly in his own Person and with his own Soul and Body glorified for the time and therefore it is most probable that Moses and Elias appeared in like manner 3. Otherwise if they had been seen of the Disciples onely in imagination or onely in a vision or traunce it had not been so powerful and effectual a proof and evidence of the future Glory of Christ and of his Kingdom as now it was being really done Object Object Mat. 17. 9. it is called a Vision Answ Answ The same thing may be done in Vision and yet really and truly done So the Angel's appearing to Cornelius Act. 10. 3. was in a Vision and yet he truly appeared See also Luke 24. 22. See also Piscat in Mat. 17. Quest 2 Quest 2. How or by what means did Moses and Elias thus gloriously appear with Christ at this time Answ Answ By the almighty Power of God working this extraordinarily and miraculously Quest 3 Quest 3. From whence came the Souls and Bodies of these two at this time Answ Answ Their Souls came from Heaven where they had long before rested in glory and happiness but now they were brought down from thence extraordinarily by the Power of God But touching their bodies there is a difference between Moses and Elias for seeing Moses dyed and was buried though in a place unknown it is therefore most likely that his body was now extraordinarily raised to life and re-united to his Soul by the Power of God But as for Elias seeing the Scripture saith He dyed not but was taken up to Heaven extraordinarily in a fiery Chariot 2 King 2. 11. therefore it is probable that not onely his Soul but his Body also was now brought down from Heaven Quest 4 Quest 4. Wherefore or to what end were two such excellent Persons now caused by the Power of God to appear on the Mount with Christ Answ Answ 1. That they might be special Witnesses together with the Disciples of the Glory of Christ's Transfiguration the more to confirm the certainty thereof As there were three earthly so also two heavenly Witnesses present to testify the same 2. The more fully to set forth the heavenly Glory and Majesty of Christ not onely in his own Person but also in the Persons of these two glorious Attendants Even as earthly Kings are wont to manifest their Glory and Majesty not onely in their own Persons but also in their Servants which attend upon them Quest 5 Quest 5. Why did these two viz. Moses and Elias
unlikely But it is more probable as others think That this astonishment of the People was caused by the suddenness and unexpectednesse of Christ's coming unto his Disciples and to the Multitude assembled at this time that they were stricken with great admiration astonishment to see him come and to appear to them so suddenly and unexpectedly whereas it is likely they knew not before where he was nor from whence he now came It is also likely That they were the more astonished because he came so fitly and in such due season to help his Disciples in working the Miracle upon the possessed Child and to defend them against the Cavils of the Scribes as if he knew before-hand in what trouble and distresse his Disciples were as indeed he did Observ 1 Observ 1. The Lord doth many times afford very sudden and unexpected help comfort and deliverance to his faithfull Servants being in trouble insomuch that themselves and others taking notice thereof are even astonished with admiration and wonder at it So here Christ came and appeared to help and comfort his Disciples being in trouble He came I say to help and deliver them so suddenly and unexpectedly that the Multitude then present were amazed with wonder at the sight of it So also were the Disciples themselves as is likely So before Chap. 6. ver 51. when they were in great trouble and danger upon the Water in a Storm and in the night-time he came so suddenly to help them and to lay the Storm That themselves were amazed beyond measure and wondered thereat So Joh. 21. 4. So Acts 12. 16. Peter being imprisoned and in danger of being put to Death the Lord did deliver him so suddenly and unexpectedly that the Disciples were astonished at the sight of him being come out of the Prison Use Use To comfort and stay the minds of the godly in the midst of greatest Troubles and Distresses when they see no hope or likelihood in humane reason that they shall be helped or delivered when they see no means of deliverance but all things seem to make against them For even then when they least expect deliverance or comfort then may the Lord suddenly vouchsafe it to them when they least expect or think of his coming to help and deliver them then may he come to them by deliverance Thus hath he often done and useth to do unto his Saints and Children in midst of their greatest Troubles suddenly and unexpectedly to reveal comfort to them Psal 112. 4. To the upright ariseth light in darkenss As a little before break of Day when the darknesse is greatest then suddenly the dawning begins to break up So here c. Or as it cometh sometimes to passe that in the midst of a very dark and gloomy Day the light of the Sun breaketh forth through the Clouds suddenly Observ 2 Observ 2. It is good for us to be affected with admiration at those sudden and strange Accidents which fall out by God's speciall providence and whereof we take notice As when any unexpected mercy or deliverance happeneth to any or when any sudden or strange Judgment befalleth another These and the like strange and unwonted Accidents we are not to pass over leightly but to be affected with admiration of them yet so as we rest not in them but withall make a holy use of them c. See Chap. 6. ver 51. Now followeth the second part of their behaviour They ran unto him and saluted him Luke 9. 37. It is said Great Multitudes met him whence it may be gathered That they did not stay till he came unto them but that so soon as they espyed him coming they ran to meet with him by the way and so meeting with him saluted him thereby shewing their gladness for his coming Now by this carriage and behaviour toward Christ this common People testified both their love and good will and also their reverent respect towards him their love in being so forward to salute him which shewed them to be glad of his coming and their reverent respect in running to meet him by the way Quest Quest What moved the People to shew such love and respect unto Christ Answ Answ There might be sundry causes to move them especially two 1. The excellent Gifts and Graces which appear to be in him as his singular Knowledge and Wisdom his zeal for God's Glory his excellent Gift in teaching them and working Miracles c. These and the like Graces which were in our Saviour Christ this People having formerly discerned and taking notice of either by their own experience or by report from others were hereby moved to love and reverence him 2. The holiness and uprightness which appeared in the Life and Conversation of our Saviour This also moved the People so much to love and reverence him And although they did not yet know or believe him to be the Son of God but conceived him to be a meer man as in outward appearance he seemed yet they could not but think him to be some great and excellent Prophet sent of God to instruct and teach them in heavenly knowledge and to confirm his Doctrine by Miracles Observ 1 Observ 1. From the example and practice of this common People here shewing so much love and reverence unto Christ whom they conceived to be a speciall Prophet of God sent unto them we may hence learn a two-fold Duty which the People of God owe to the faithfull Messengers and Ministers of God especially to their own Pastors 1. The duty of Love to imbrace them with the affection of true and unfained Love yea with a speciall and singular Love in regard of the great and extraordinary good which they reap by their Ministery 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you c. And to esteem them very highly in love for their works sake c. This love they are to shew by the true Fruits and Testimonies of it as by speaking well of them and doing them all the good they can by defending their good Name against the slanders of others c. by loving and delighting in their society and company and not shuning them as strangers as the manner of some is This People were glad at the very sight of Christ c. 2. The duty of reverence and due respect to their Pastors and Ministers esteeming well of them in their heart and shewing it by outward testimonies required by the Apostle 1 Tim. 5. 17. The Elders that Rule well are worthy of double honour especially such as labour in the Word and Doctrine Gal. 4. 14. They received Paul as an Angel yea as Christ himself The People here shewed their reverent respect to Christ by going to meet him as he was coming Use Use To reprove such as fail and come short in these Duties toward the faithfull Ministers of God especially toward their own Pastors Touching the duty of Love how great failing
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.
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
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
seemeth to prescribe here as a help or means to further them in the practice of the former duty of continuing constantly faithful in their Ministerial Office of seasoning others with the doctrine of the Gospel That they might do this the better he willeth them to have peace one with another By Peace Understand outward Peace Unity and Concord one with another To have peace one with another Is to labour and be carefull to maintain and keep such outward peace quietnesse and concord among themselves Which duty our Saviour doth the rather admonish his Disciples of in this place because of the late strife and contention which did arise amongst them about primacy as we heard ver 34. Now further we are to know that our Saviour doth give this Admonition or Precept to his Disciples in two respects 1. As they were Christians or Believers in Christ and Professors of the Gospell 2. As they were Apostles and Ministers of the Gospell And although he seemeth chiefly to speak unto them here as unto Ministers of the Gospell yet we are not to exclude but include the other respect which he had to them as they were Christians professing the Gospell which being so in handling this Precept or duty I will first speak of it as it concerneth all Christians and then as it concerneth Ministers of the Word And so here are two points of Instruction to be learned 1. That it is the duty of all Christians to be carefull to maintain outward peace and brotherly concord and agreement one with another or amongst themselves 2. That of all Christians especially Ministers of the Gospell ought to maintain brotherly peace and concord one with another and with other Christians also Of the first As they are to labour to have outward peace with all men so far as is possible Rom. 12. 18. so especially one with another Ephes 4. 3. Endeavouring to keep the unity of the Spirit in the bond of Peace 2 Cor. 13. 11. Be of one mind live in Peace c. Reasons Reasons 1. They professe to be Children of the God of peace and it is one special property and mark of such to be peace-makers Matth. 5. 9. Jam. 3. 17. Wisdome from above is peaceable 2. It is one fruit of the Spirit Gal. 5. 22. therefore all that professe to have the Sanctifying Spirit of Christ in them must shew forth this fruit 3. Christ Jesus when he was to ascend up to heaven did in special manner commend this peace to his Disciples Joh. 14. 27. Peace I leave with you my Peace I give unto you c. 4. Christians profess to be fellow-Members of Christ's Mystical body therefore as in the natural body all the parts are at mutual peace and agreement so here c. 5. They all look and hope to be partakers together of perfect and eternal peace in Heaven Therefore fit for them to live peaceably together in this life Use 1 Use 1. For reproof of such as profess to be Christians and yet have no conscionable care to maintain and keep this Brotherly unity peace and concord with their fellow Christians professing to be Children of the same Father and members of the same body c. but on the contrary are apt to live in jars discord and strife with others apt to sow the seeds of contention and strife between themselves and their Christian brethren and Neighbours by giving offence and offering wrong to others in word or deed How do these maintain brotherly peace and unity How contrary is this to the profession of Christians and to that which our Saviour here enjoyneth to Christians Others are so far from this care and desire which should be in them to maintain mutual peace between themselves and others that they rather love and delight in private wars and contentions as the Apostle calls them Jam. 4. 1. very Make-bates who like Salamanders love to be in the fire of contention and strife never well but when they are falling out or wrangling with one or other or going to Law for trifling matters c. Psal 120. 5. My Soul hath long dwelt with him that â—ateth peace A misery to live with such yea a Hell Better to live with wild beasts c. As Chrysoft sayes Homil. 6. in Act. Apost pag. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let such know that by this contentious and unquiet disposition they discover themselves to be nothing less then good Christians nothing lesse then God's Children who are of a peaceable disposition on the contrary they shew themselves to be profane and carnal 1 Cor. 3. 3. yea Children of Satan c. Vse 2 Vse 2. For exhortation to stir up and perswade us by all means to indeavour and strive to maintain this brotherly peace and concord between our selves and other Christians with whom we live especially with good Christians and Saints of God our fellow-members c. Consider the former Reasons to move us hereunto especially that it is a mark of Gods Children c. Consider also the great benefit and good that commeth of it Psal 133. 1. Behold how good and pleasant c. ver ult There God commanded a blessing and life for ever Contrà Jam. 3. 16. Rules for maintenance and preservation of this outward peace between our selves and others 1. Labour for inward peaceablenesse and quietnesse of heart and mind toward others to be peaceably and lovingly affected towards our brethren with whom we live 1 Pet. 3. 4. A meek and quiet Spirit is a thing much set by of God 2. Inure and accustome our selves to live quietly and peaceably with others and especially with those with whom we are called to have most near and ordinary society On the contrary take heed of accustoming thy self to debate strife contention in word or deed lest it grow to such a habit in thee as will hardly be broken off c. 3. Avoid all occasions of strife and debate as the company and familiarity of such as are given to strife and contention Prov. 22. 24. So also avoid other occasions as uncharitable suspitions and surmises of others rash censuring hearkning to tale-bearers hot or angry words multiplying of words clamorousness c. 4. Take not all occasionâ— given by others to contend but passe them over be carefull thus to resist and stop the beginnings of strife Prov. 17. 14. Before the contention be medled with leave off If the flame be about to kindle cast water upon it If flint be stricken upon wool it will send forth no sparks of fire c. 5. Yield some part of our right for peace sake and rather then break this boâ—d So Abraham towards Lot Gen. 13. 8. Jam. 3. 17. Peaceable and gentle or of yielding disposition Of the second That of all other Christians especially Ministers of the Gospell ought to be carefull to maintain outward peace and unity both amongst themselves and with other Christians This our Saviour seemeth principally to urge upon his Disciples in
not onely to follow him but to take up the Crosse and so to follow him or become his disciple Which shewâ— That as every one that will be Christ's true disciple must make account to be exercised with afflictions so it is his duty to submit himself patiently to the bearing of them when they come upon him Hence it is that we are often in Scripture exhorted to the practice of patience which is nothing else but the patient submission of our selves to the bearing of afflictions Rom. 12. 12. Be patient in tribulation Jam. 5. 7. Be patient unto the coming of the Lord c. Reas 1 Reason 1. It is the duty of every disciple of Christ to imitate the example of Christ by practice of those Duties in which he hath gone before them as a pattern Now the patient bearing of the Crosse is one special duty in practice whereof Christ hath gone before us 1 Pet. 2. 21. Christ suffered for us leaving us an example c. Therefore it is our duty herein to follow him neither can we be his true disciples unless we so do Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my disciple Reas 2 Reas 2. Every Christian doth owe the duty of absolute subjection and obedience to the Will of God in all things Jam. 4. 7. Submit your selves unto God Now this is one part of that subjection to the Will of God which we owe unto him to submit our selves to the bearing of such afflictions as he layeth upon us Therefore c. Now further in this patient submission of our selves to the Will of God in bearing afflictions there are some Properties required that it may be accepted of God 1. It must be a free voluntary and willing submission of our selves not forced or by compulsion This is implyed by taking up the Crosse as we are required in this and other places And this willingness must appear by our cheerful behaviour under the Crosse Rom. 5. 3. We rejoyce or glory in tribulation c. 2. It must be joyned with a calm and quiet disposition and carriage of the whole man both inward and outward in time of affliction especially of the heart Esay 30. 15. The Lord tells his people that in time of their affliction In quietness and confidence should be their strength This is implyed by that holy silence of the heart and tongue which the Saints have used in their troubles as David Psal 62. 1. My soul keepeth silence to God or before him And Psal 39. 9. I was dumb c. because thou didst it 3. It must be a constant submission of our selves not for a time only but so long as our afflictions and troubles continue Luke 9. 23. we are to take up our Crosse daily Luke 21. 19. By your patience possess your souls 4. We must in suffering propound the right end to our selves viz. the glory of God who requires this obedience of us not sinister ends or respects as our own glory or praise among men c. The Uses of this Doctrine see before Chap. 8. 34. Mark 10. 22. And he was sad at that saying and went away grieved c. Sept. 28. 1628. HItherto of the Conference between our Saviour and the young Ruler which came unto him to be instructed in the way of obtaining eternal life Now the Evangelist sets down a two-fold event or consequent which followed thereupon 1. That the young man was sad at Christ's saying and went away grieved c. Verse 22. 2. That our Saviour took occasion hereupon to instruct his Disciples touching the danger that is in possessing of much worldly wealth in that it is so hard a matter for a rich man to be saved From Verse 23. to 28. The first Consequent Verse 22. Consider two things 1. The Effect wrought in the young man by the former words of Christ commanding him to sell all and give to the poor c. The Effect is twofold 1. He was sad at that saying That is he became very heavy and sorrowful upon those words of our Saviour The principal cause of which sadnesse and sorrow was the inward and secret covetousnesse of his heart which made him loth to part with his worldly wealth at the command of Christ This appeareth by the Reason afterward alledged by the Evangelist why he was so sad because he had great possessions The second Effect wrought in him by the words of Christ was that hereupon he was moved to depart or go away heavy and sorrowful from our Saviour He went away grieved By which departure from our Saviour he plainly shewed his unwillingness to obey the Word of Christ in parting with all he had and following him as a disciple c. and consequently he discovered the covetousnesse and close hypocrisie of his heart that he was not so truly religious and sound at heart as he made shew to be at his first coming to Christ The second thing in the words to be considered is the Reason alledged by the Evangelist both of his being sad at Christ's saying and also of his departure from Christ viz. Because he had great possessions that is he abounded in worldly wealth or was very rich as is said of him Luke 18. 23. q. d. His great wealth was the occasion of his covetousnesse and that he was too much in love with this wealth which made him loath to part with it and therefore to go away grieved at the words of Christ Of the first The twofold effect which the words of Christ wrought in this young man He was sad c. Observ 1 Observ 1. In that this young man who made so great a shew and profession of Religion before in comming to Christ to learn of him and that in such humble and reverent manner as also in professing that he had kept the Commandements from his youth yet now doth discover the secret hypocrisie and unsoundness of his heart in refusing to obey the Commandement of Christ and going away sorrowful c. hence we learn That one may go very far in an outward shew and profession of Religion and yet not be a sound Christian in heart but a close hypocrite Thus was it with the Pharisees in our Saviour's time They went far in outward shews of Religion in practice of sundry outward duties of Piety as often prayer much fasting strict keeping of the Sabbath c. in which respects they are said to be the strictest sort of all the Jews Act. 26. 5. Thus also Judas Iscariot went far in a shew of Religion and Christianity being one of Christ's 12. Disciples which followed him ordinarily and professed his Name and Doctrine yea was a preacher of it c. and yet proved a grosse hypocriâ—e yea a Devil Joâ— 6. 70. Thus Hâ—rod Mark 6. 20. went far in a shew of Religion in reverencing the person of John Baptist and keeping him for a time from the malice of Herodias as also in yielding obedience
house Jan. 18. 1628. for my sake and the Gospels But he shall receive an hundred fold c. Observ 2 Observ 2. SUch as suffer loss for Christ's sake and the Gospels shall not only be rewarded of God in this life but even in the same or like kind in which they have sustained losse so far as the Lord shall see it good for them Having forsaken or lost worldly goods or friends or children c. they shall receive the same or the like again by way of recompence Abraham forsaking his own Countrey friends and Kindred upon the calling of God was recompenced again in the same or like kind afterward in this life for God gave him another Country as good and better than his own and other friends instead of those he left and forsook and he blessed him also with children and with a great estate of wealth Even Kings desired to make Leagues of friendship with him as may appear Gen. 14. Gen. 21. Job having lost his goods and children was recompenced again in this life in the very same kind as appeareth Job the last Chapter The Apostles having left and forsaken their own proper goods and friends were also recompenced in the same kind again for afterward they were so well provided for in respect of maintenance that they wanted nothing Luke 22. 35. and instead of their own houses to lodg and dwell in they had the houses of all the faithful open unto them to entertain them wheresoever they came To this purpose it is reported by Theodoret Eccles histor lib. 3. cap. 15. touching Valentinian that having for the profession of Christ lost the dignity and honour of being a Tribune or Captain of Souldiers under the Emperour Julian the Apostate he was afterward recompenced in the like kind that is to say with a greater dignity and honour even with the dignity of an Emperour Use Vse This again should encourage and move us with all readiness and chearfulness to forsake and part with such things as are dear to us in this world when God calls us to it for the profession of Christ and the Gospel seeing there is hope that we shall not only be rewarded in this life but even in the same or like kind if the Lord see it good Think of this that though God call us to part with our goods friends children c. for a time yet he can restore all to us again either in the same or in like kind for the houses or Lands we forsake he can give us other houses and Lands for our friends and children he can give us other friends and children c. And he will do it if he see it to be good for us Observ 3 Observ 3. An hundred fold c. In that he promiseth not only a reward in the same kind but much greater in value and worth than that which they have forsaken hence gather That such as forsake or part with any thing for Christ and the Gospel are so far from losing or being hindered thereby that they are great gainers by this means even in this life receiving such a recompence as is far better and more in value than all that they have forsaken Yea they are not only recompenced with more and better than they did forgo but sometimes with better in the same kind as we see in Job's example who had twice so much cattle and goods given him as before and in the Apostles who for one house of their own which they forsook had the use of many other houses where they came and in Valentinian whose loss of his Tribunes place was recompenced with the dignity and majesty of an Emperour as we heard before And although they be not recompenced with a reward better in the same kind than that which they have lost or forsaken yet at least with such as is better in some other kind For example if God do not give them a greater portion of worldly goods friends or children than they had before yet at least he gives them a greater portion of his Spirit and of the graces thereof as we have heard before which is far more in value than all that they have forsaken Use 1 Vse 1. To answer such as fear or doubt that if they should forgo the things of this world for Christ's sake c. it would be a hinderance to them in this world c. On the contrary here we see that such gain more than they lose Use 2 Vse 2. See again how ready we should be to forsake any thing for Christ knowing that it shall be no losse but great gain to us Therefore be glad of such an opportunity offered us whereby we may so much benefit and advantage our selves even in this world and be most ready and forward to do that by which we are sure to gain so much more than we lose even an hundred fold either in temporal blessings or in spiritual graces or in both Mark 10. 30. But he shall receive an hundred fold now in this time houses and brethren and sisters Janu. 25. 1628. and mothers and children and lands with persecutions c. IT followeth With persecutions That is with troubles raised against him by the enemies of Christ and of the Gospel as the words were before explained This is the Condition annexed here by our Saviour to the promise of temporal reward in this life which he maketh to such as fâ—rsake any thing for him and the Gospel Observ 1 Observ 1. That all temporal Promises of God touching blessings of this life are made with the condition of the Crosse annexed to them and are so to be understood that as God doth promise to bestow blessings and good things of this life upon his Saints and servants so far as shall be fit so also it is his Will that they shall be tryed and exercised in this life with many crosses and troubles This condition is here expressed by our Saviour and Psal 34. 9 10 c. compared with the 19. Verse And though it be not in all other places of Scripture expressed where we find promises of temporal blessings yet is it alwayes to be understood in such promises Hence it is that as in Scripture there are many such promises of temporal blessings of this life made unto the Saints of God so also there are many predictions of the Crosse and afflictions to be suffered by the Saints yea by all the true Saints and children of God as 2 Tim. 3. 12. All that will live godly c. Joh. 16. 33. In the world ye shall have tribulation c. and Act. 14. 22. We must through much tribulation enter c. and 1 Thess 3. 3. we are said to be appointed unto afflictions These predictions of the Crosse being compared with the promises of temporal blessings do shew how those promises are to be understood viz. not absolutely but with the condition of the Crosse annexed and that they are so to be received
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
Christs person that he did believe him to be the true Messiah and Saviour of mankind promised in the old Testament and foretold by the Prophets and consequently that he was both able and willing to help and relieve him in his present misery by restoring his sight unto him Further it is probable that this was the common title by which the Messiah was usually called and known amongst the Jews in our Saviours time as may appear by comparing this place with other places of the Evangelists where the same title is given unto him as Matth. 9. 27. and Matth. 15. 22. The reason is because he was to be born of the seed and posterity of David as was foretold by the Prophets Jer. 23. 5. Behold I will raise unto David a righteous branch c. Quest Quest How came this blind man to know and believe that this Jesus was the Messias Answ Answ 1. By the fame of his Doctrine and Miracles which he had heard of 2. By the special motion and instinct of the Spirit of God working this faith in his heart Observ 1 Observ 1. This poor blind beggar knew more of Christ's Person than the Learned Scribes and Pharisees and other great men amongst the Jews did at that time viz. that he was the true Messias c. Which teacheth us That God doth sometimes reveal the mysteries of faith or doctrine of Christ and of the Gospel to poor and mean men and hideth it from the great men of the World yea he doth often and usually thus Luke 10. 21. I thank thee O Father sayes our Saviour Christ that thou hast hid these things from the wise and prudent and hast revealed them to babes c. This the Lord doth to shew that he is no respecter of persons in revealing the knowledg of his Will unto men Use 1 Use 1. See the reason why a poor or mean Christian may sometimes see more of the truth in matters of Faith and Religion than others that are great men of the World It is because the Lord doth often reveal the mysteries of his Will to such mean persons and doth hide the same from great ones c. Vse 2 Vse 2. Teacherh us not to despise or reject the judgment of the poorest or meanest Christian in matters of Faith and of Religion but to embrace and esteem well thereof seeing God may and doth-sometimes reveal more to such a one than he doth to men of great learning and accompt in the World Observ 2 Observ 2. Jesus the Son of the Virgin Mary is the Christ or true Messiah and Saviour of the World promised of God and foretold by the Prophets in the Book of the Old Testament in that he was born of the seed of David according to the flesh Rom. 1. 3. as it was foretold by the Prophets that the Messias should be This we may learn here of the blind beggar who truly believed and confessed him to be the Son of David in this sense And this is the very summe of the History of the Gospel for proof whereof the four Evangelists have severally written the same for confirmation whereof all the Miracles of Christ were wrought Joh. 20. 30. Many other signs truly did Jesus c. which are not written But these are written that ye might believe that Jesus is the Christ c. Vse Vse To confirm our Faith in this truth touching the Person and Office of Christ that he is the true Messias and only Saviour and Redeemer of Mankind and to cause us to seek salvation in and by him alone renouncing all other means there being no Name under heaven given among men whereby we can be saved but only the Name of Jesus Act. 4. 12. But of this often before Observ 3 Observ 3. In that he calleth Christ the Son of David thereby professing his faith in him That he believed him to be the true Messiah and consequently such a person as was both able and willing to grant his Petition hence we may learn That in all prayers which we make to God we must have faith to believe and be perswaded of God's power and goodness that he is such a God as is both able and willing to hear and grant our requests so far as is good for us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Therefore in the Preface of the Lord's Prayer we are taught to say Our Father which art in Heaven c. By which words we profess our faith both touching the power of God tâ—at he is able to hear us as being in Heaven and touching his goodness or mercy that he is willing and ready to hear us as being our Father in Christ c. This faith and perswasion of Gods power and goodness we must labour to find and feel in our selves in all our prayers which we make to God or else we can never pray with any true comfort or confidence to be heard and to receive the things we ask Now that we may believe the power of God that he is able to hear us we must consider that he is All-mighty and therefore able to do above all that we ask or think as it is Ephes 3. And that we may believe his goodnesse and mercy that he is willing and ready to hear and help us we must meditate of the greatness and riches of his mercy and of his gracious promises which he hath made to such as call upon him in truth as also touching the Merits and Worthiness of Christ for whose sake he hath promised to hear us Now followeth his Petition Have mercy upon me He doth not at first express his particular Request which was to have his sight restored to him as he saith afterward Verse 51. but he doth first in general intreat Christ to have mercy on him that is to shew his free and gracious pity and compassion on him in helping and relieving him in his present misery He doth not plead any merit or worthiness of his own but acknowledging his misery flyeth unto the mercy of Christ for help grounding his faith hereupon Observ 1 Observ 1. The first and principal thing to be desired and sought of us in all afflictions and miseries is God's free and gracious mercy that we may be partakers of it and that it may be extended toward us The first thing which this poor blind man craves of Christ is his mercy So the Saints of God in their afflictions and miseries have used in the first place to sue to God for his mercy David Psal 4. 1. Have mercy upon me and hear my prayer and Psal 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee c. till these calamities be over-past Reason Reason God's free mercy is the ground and cause of all help comfort and deliverance which we desire or expect from him in our troubles and miseries As
heart as they should be with feeling Gods mercies and blessings and with true desire of glorifying him for the same Hence it is that many do so seldome break forth with tongue and lips into the praising and magnifying of Gods name or if they do it is but in formal customary manner and from the teeth outward c. Vse 2 Use 2. To stir us up to conscionable performance of this duty of thankfulness which we owe to God and unto Christ for all blessings c. Motives hereunto 1. This is all which God requireth of us in way of recompence for his blessings bestowed on us and all that we can give unto him Psal 116. What shall I render to the Lord c. 2. It is a duty very pleasing and acceptable to God and with which he is much delighted accounting it as a special honour done to his name Psal 50. 23. He that offereth praise glorifieth me And hence it is that our Saviour so commendeth that one Leper which returned to give thanks Luke 17. 3. It is a duty proper and peculiar to the Saints of God and most comely and fit for them to perform Psal 33. 1. Praise is comely for the upright Hypocrites will pray and desire blessings when they want but not so forward to return thanks as we see in those nine Lepers Luke 17. CHAP. XI Mark 11. 1 2 3. And when they came nigh to Jerusalem c. Sept. 13. 1629. THe parts of this Chapter are five 1. Our Saviour's solemn manner of riding into Jerusalem to ver 1◠2. His cursing of the barren Fig-tree which had nothing but leaves upon it from ver 12. to ver 15. 3. His purging of the Temple from the abuses which he found in it by casting out the buyers and sellers from thence overthrowing the Tables of the Money-changers and seats of such as sold Doves and not suffering so much as a profane or common-vessell to be carried through the Temple from ver 15. to ver 20. 4. His exhorting of his Disciples to true Faith and the practice of it and to shew it in the exercise of Prayer c. from ver 20. to ver 27. 5. His answer to the chief Priests Scribes and Elders questioning him about his Calling and Authority which he had to do those things which he did in the Temple from ver 27. to the end of the Chapter Of the first The same story is recorded by all the other Evangelists Matth. 21. Luke 19. and Joh. 12. In this story consider two things 1. The preparation used by our Saviour before his riding into Jerusalem to ver 7. 2. The manner of his riding and entring into the City from ver 7. to ver 11. Of the first The Preparation was this that our Saviour and his Disciples being now come nigh to Jerusalem he sent two of his Disciples to a Village not far off to fetch from thence a young Ass-Colt which they should find there ready tyed and to bring the same unto him which they accordingly did More particularly in this part of the story consider 1. Christs sending of the Disciples c. 2. Their obedience in going c. Of the first Consider these particulars 1. The time when he sent them which was when they were come nigh to Jerusalem unto Bethphage and Bethany at the Mount of Olives Where also is implyed the place where he now was and from whence he sent his two Disciples viz. at the Mount of Olives near unto Bethphage and Bethany 2. The persons whom he sent Two of his Disciples 3. The manner of his sending them or the charge and Instructions which he gives them at the time of sending them 1. He appoints them the place whither they should go To the Village over against them 2. He tells them that assoon as they entred they should there find a Colt tyed on which never any man sate 3. He bids them loose the Colt and bring him to him 4. He instructeth them what to answer in case that any should question them for taking away the Colt They should say The Lord hath need of him Lastly He tells them what should follow viz. that hereupon the party should dismiss the Colt unto them First to clear the sense of the words When they came nigh to Jerusalem This was the chief City of Judaea as we have often heard before whither our Saviour and his Disciples were now going as we heard chap. 10. ver 32. and where he was within a few dayes after to suffer Unto Bethphage and Bethany These were two Towns or Villages not far from Jerusalem Bethphage was very near to the Mount of Olives standing at the very foot of the Mount as some Writers affirm And that it was very near the Mount is implyed Matth. 21. 1. where it is said When they came to Bethphage unto the Mount of Olives Now this Mount was but a Sabbath-dayes journey from Jerusalem Act. 1. 12. which was no great distance some think about a mile some think more Vide Suidam et Bezam et Drusium in Act. 1. 12. Joseph Antiq. lib. 20. cap. 6. Tremell in Syr. versionem Act. 1. 12. It was called the Mount of Olives or Mount Olivet because it was a place full of Olive-trees growing there For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used Act. 1. 12. signifyeth Olivetum a place where many Olives grow Now touching Bethany that was also not far from the Mount of Olives though it was not so near it as Bethphage was neither was Bethany very far from Jerusalem being but 15 furlongs off from it which was about some two Miles Joh. 11. 18. Vide Gerard. Harm Evang. cap. 160. pag. 474. He sendeth forth two of his Disciples Who these were is not expressed neither is it needfull to enquire much Some think they were the same two whom he afterward sent into the City to prepare the Passover for him that is to say Peter and John as appeareth Luke 22. 8. which is not improbable Why he sent two rather than one Vide Stellam in Luc. 19. et Gerard. in Harmon Evang. Go into the Village over against you What Village this was is not expressed but it was some Village not far off which stood right over against the Mount of Olives where our Saviour and his Disciples now were and some think that it stood so as it might be seen from the Mount of Olives and that our Saviour shewed it his Disciples when he spake the words to them which is also probable Vide Bezam in Matth 21. 2. Ye shall find a Colt tyed So also Luke 19. Object Object Matth. 21. it is said An Asse and a Colt with her Resp Resp This difference is easily reconciled For the meaning is that they should find there both an Asse and a Colt or Foal of the Asse and should bring them both to him and so they did But because our Saviour did intend to ride upon the Colt only and not upon the
after a sort viz. in their causes See Mr. Perk Treatise of Witchcraft pag. 617. And thus not only the Devil but men ordinarily may and do know and foretell some things which are to come viz. such things as are already present in their causes Thus Astronomers do foretel the Eclipses of the Sun and Moon and thus our Saviour sayes of the Phariseâ—s Matth. 16. that by the face of the Sky they could foretell what Weather would be c. Of the second The Divine power of Christ This he shewed here 1. In making choyce of a young Asse or Colt to ride upon which never had been rid upon before He sends his Disciples for a Colt for him to ride on upon which never any man had sate before and upon the same he did afterwards ride into Hierusalem as appeareth Verse 7. He sate upon him Now by this he shewed his Divine Power which he had over all the Creatures even over the brutish and unreasonable Creatures to rule and over-rule them and to make them serviceable to his Will and that miraculously and contrary to the ordinary course of Nature for so was this that a young untamed Colt which had never been ridden upon before should now suddenly become fit for him to ride upon c. The like Divine power over the Creatures in causing them to be subject and serviceable to him against the course of Nature our Saviour manifested at other times as when he did walk upon the waters causing them to bear up his body contrary to nature c. So when he suddenly and miraculously turned water into Wine at the Marriage-Feast Joh. 2. 2. He shewed his Divine Power in causing the owner of the Asse and Colt to let them go But of this afterward Verse 6. Thus we see these two Divine Properties of the Godhead amongst other which were in Christ being on Earth viz. his Divine Knowledg and Power c. Now as these were in him being on Earth in state of humiliation so much more now he is exalted to the right hand of God in Heaven Now he doth much more clearly manifest the same General Use To strengthen our faith in the Person of Christ assuring us that he was and is true God as well as Man in one Person and consequently that he is a most Powerful and All-sufficient Saviour Heb. 7. 25. He is able to save them to the uttermost which come unto God by him c. But of this often before More Particular Uses from the particular Properties of the Divine Nature in Christ mentioned before Vse 1 Use 1. In that Christ Jesus our Lord and Saviour whom we serve and by whom we hope to be saved is such a Person as doth know all things even things done in his absence and in places far remote and distant from him I mean from his humane Nature which is now in Heaven only yea he knoweth what is done in all places though never so private or secret This must teach us to look to our selves and to our carriage in all places wheresoever we live or become that we walk holily uprightly and conscionably in all our wayes watching over our thoughts words and actions at all times and in all places though never so secret knowing and remembring still that we are in the sight and presence of Christ Jesus the Son of God who seeth all our wayes and what our carriage is in all places in publike and in private at home and abroad in our beds at our tables c. Psal 139. 7. Whither shall I go from thy Spirit c. and Heb. 4. 13. All things are naked and opened unto the eyes of him with whom we have to do Vse 2 Vse 2. To comfort us in all afflictions and miseries which we suffer at any time or in any place where we live In that Christ Jesus the Son of God seeth and taketh notice of all we suffer of all our troubles c. Though we suffer in private and so as men take no notice yet Christ the Son of God doth and is ready to help comfort and deliver us c. Use 3 Vse 3. Seeing Christ Jesus our Saviour had this Divine Property being on earth and hath still to foreknow things to come and that of himself and by his own Divine Spirit yea most certainly and infallibly to know and foretell such things as are to come this seemeth to strengthen our faith touching the truth and certainty of those Prophecyes which are revealed in the New Testament in the Writings of the Apostles and Evangelists and are yet unfullfilled to assure us that they shall all be fullfilled in due time For example the Prophecy of the Calling of the Jews of the destruction of Antichrist of the general Resurrection and last Judgment and of the Life to come c. These things are foretold in the Writings of the Apostles who received them by revelation from Christ the Son of God and he being God as well as Man had a Divine and Infallible knowledg of things to come yea of all things to come and therefore of these which are thus foretold in Scripture which must cause us undoubtedly to believe the same as if we saw them already fullfilled Vse 4 Use 4. From the second Property of the Godhead or Divine Nature in Christ which is his divine power in that he hath absolute power over all Creatures even over the sensless and unreasonable creatures to rule and make them subject to his Will and that contrary to the course of Nature This serveth partly for the terrour of wicked men being enemies of Christ and of his Church And partly for comfort to the godly c. 1. For terrour of wicked men c. In that Christ Jesus having such absolute power over the creatures both can and will employ them as Instruments of his wrath against his enemies c. 2. For comfort to the godly assuring them That he having such power over the Creatures will cause them all to work and conspire together for the good and comfort of his Saints yea contrary to their nature Rom. 8. 28. Mark 11. 4 5 6 7. And they went their way and found the Colt tyed c. Sept. 20. 1629. IN the three first Verses of this Chapter we heard of Christ's preparation to his riding into Jerusalem in sending forth two of his Disciples to a Village over against them to fetch from thence a young Colt never ridden upon before c. together with the particular charge and Instructions which he gave them at the time of sending them forth Now followeth the obedience of the two Disciples to Christ's charge and commandment given them Their obedience consisteth in a threefold action performed by them 1. In going to the place whither he appointed them ver 4. They went their way Where also is mentioâ—ed the event or consequent which followed That they found the Colt tyed by the dore without c. 2. In loosing the Colt which
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
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
hatred and enmity of the wicked against the Saints and Servants of God being such as nothing will satisfie but the death and destruction of those whom they hate therefore they seek to destroy and root them out from the Earth if they can by any means Such was the malice and enmity of these wicked Scribes and chief Priests against our Saviour And such hath been the deadly malice of wicked men against the Saints of God in all Ages Such was Cain's hatred against Abel Esau's against Jacob. Saul's against David The malice of Herodias against John Mark 6. 16. Psal 83. 4. Come let us cut them off from being a Nation c. Reas 1 Reason 1. They hate the Saints of God even for their Religion and Piety which of all other is the greatest and most deadly enmity 1 Joh. 3. 12. Cain slew his brother because his own works were evill and his brothers righteous Reas 2 Reas 2. The Saints of God are commanded not only to separate from wicked men in life and practice but to reprove their sins Ephes 5. 11. Have no fellowship with the unfruitful works of darkness but reprove them rather Now this they cannot but do And therefore the wicked bear such deadly hatred against them seeking to destroy and root them out from the earth Reas 3 Reas 3. The Devill stirs them up to this hatred who is a murderer c. Use 1 Use 1. See what cause for us to pray unto God to curb and restrain the malice and power of wicked men that they may not be able to do that hurt and mischief they desire to do to the true Saints and Servants of God That they may not have their will in destroying and rooting such out of the Earth Especially we had need thus to pray in these evil and dangerous times in which the true Church hath so many and deadly enemies Use 2 Vse 2. See the power and goodness of God manifested in restraining the deadly hatred of the wicked and in the continual protection of his Church and faithful Servants against the malice of such wicked ones who otherwise would soon destroy and root out God's Church and people from the face of the earth But God doth put his hook into their noses and his bridle in their lips as he did to Sennacherib 2 King 19. 28. For this we are to bless God and be truly thankful Vide suprà Chap. 3. 6. and Chap. 6. 19. Observ 2 Observ 2. In that they sought means how they might put him to death c. See the diligence earnestness and forwardness of wicked men to practise sin In that they do not only commit sin but diligently seek and enquire after the means how to compasse their wicked desires Matth. 26. 16. Judas sought opportunity to betray him Mich. 2. 1. They devise iniquity upon their beds when the morning is light they practise it Esay 59. 7. Their feet run to evill and they make haste to shed innocent blood their thoughts are thoughts of iniquity c. Prov. 4. 16. They sleep not except they have done mischief c. yea they will take great pains to practise sin Matth. 23. 15. Use 1 Vse 1. See the folly and madness of all wicked men being so diligent and forward in practise of that which will be their destruction For sin being finished brings forth death Jam. 1. 15. So they study and devise yea take pains to go to Hell and to damn their own Souls Therefore wicked men are justly called Fools in Scripture as in the Proverbs of Solomon often Vse 2 Use 2. Teacheth us to be much more diligent industrious and forward to do well to glorifie God by obedience and by practice of all holy duties and to work out our own salvation with fear and trembling Phil. 2. 2 Pet. 1. 10. Give all dilgence to make your Calling and Election sure c. If the wicked be so diligent in seeking c. much more should we diligently enquire and seek how to glorifie God and do good in our places and Callings Prov. 14. 22. Observ 3 Observ 3. The wicked are very wise and politick in the practise of sin and in compassing their wicked desires See before chap. 3. ver 6. Observ 4 Observ 4. In that one cause why these Scribes and chief Priests sought to destroy our Saviour was because they heard that he went about to reform those abuses of buying and selling in the Temple which they allowed and maintained see by this what all such may look for who have a Calling and do go about to reform abuses and corruptions in the Church viz. to stir up the hatred and enmity of wicked men against themselves Thus it hath bin in all ages with such as have sought reformation of the Church They have bin hated and persecuted by wicked men for so doing this is the reward they have had As we may see in the examples of Elias Jeremy John Baptist our Saviour Christ himself c. So in the ages since Christ those who have sought reformation of the Church as Athanasius Chrysostome John Hus Luther c. have bin hated and persecuted by wicked men So in these times such as have a Calling to reform abuses in the Church as Christian Magistrates and Ministers c. if they will seriously set themselves to this work must look for opposition at the hands of wicked men and prepared for it yea to be hated and persecuted by such for going about to reform abuses and disorders reigning in the Church For wicked men being the chief Authors and maintainers of abuses the very name of Reformation is odious to them and so they cannot but hate and oppose such as do labour and seek for Reformation Use 1 Use 1. Such as have a Calling to reform abuses in the Church to prepare and arm themselves against hatred and persecution of wicked men Pray for courage and constancy c. Use 2 Vse 2. Comfort to such as meet with hatred and opposition from wicked men for seeking Reformation of abuses c. so far forth as they sincerely seek it c. Mark 11. 18. For they feared him because all the people was astonished at his Doctrine Febr. 28. 1629. OF the fourth The cause or reason why these Scribes and chief Priests sought by all secret means to destroy our Saviour Because they feared him viz. in respect of the favour of the people to him They were afraid that if they should openly put him to death the common people being addicted to him would move sedition or make some Insurrection against them See before in opening the meaning So this was a slavish fear of hurt or danger which might come upon them by means of our Saviour if the people should for his sake move sedition Observ 1 Observ 1. Wicked men are apt to be timerous and fearful upon all occasions especially when they are to practise sin Psal 14. 5. Job 24. 15 16 17. yea if there be but
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