give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
teaching Use Use This shews that they never truly tasted the Heavenly vertue and sweetness of the Word of Christ in their own Souls and Consciences who do not more and more hunger and thirst after the publick Ministry of it but can well enough content themselves without it and therefore will take no pains to seek after it It followeth ver 37. And there arose a great storm c. Now follow the more near occasions of this Miracle The first of which is the Tempest which arose on the Water as our Saviour and his Disciples sailed on it which Tempest did not happen by chance nor was it raised by the power or will of Satan but by the special Providence of God that it might make way unto the working of this Miracle by our Saviour A great storm of Wind Matth. 8. 24. A great Tempest The word ãâã ãâã ãâã ãâã ãâã there used signifieth a shaking of the Sea or waters in such sort as the Earth is shaken with an Earth-quake which shews that it was a very great and fearfull tempest of wind and therefore Luke 8. it is said They were in jeopardy or danger that is likely to be cast away with their ship as appeareth also by the Disciples great fear and by their word to our Saviour Carest thou not that we perish The Waves dashed c. This also shews the great danger they were in See Matth. 8. 24. Observ Observ In these Disciples of our Saviour sayling with him upon the Sea and being brought into such trouble and danger by reason of the great storm arising we may see a pattern of the estate and condition of all the true Disciples and Followers of Christ in this World namely this that they must look to meet with great and grievous troubles and Afflictions in this life So many as will sail with Christ in the Sea of this World must look for great storms of troubles to be raised against them Matth. 16. 24. If any will come after me let him deny himself and take up his Cross and follow me There are two sorts of troubles which the true Disciples of Christ must look for 1. Outward troubles and Afflictions in their outward man and outward Estate in their bodies goods good name friends c. 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Revel 14. 12. Here is the Patience of the Saints Here are they that keep the Commandments of God and the Faith of Jesus The Saints and such as keep the Faith of Jesus have need of Patience to bear the many and great outward troubles which they must look for in the World This we may further see in the History of the Acts where we read of many grievous outward troubles raised against the Apostles and other Believers in Christ The second sort of troubles which the followers of Christ must look to meet with are inward in their Souls and Consciences They must look that Satan will raise fearfull storms of inward temptations against them by laying their sins before them and against them that so pressing them down with the heavy burthen of them he may drive them to despair of Gods mercy He desired to winnow the Apostles themselves by his temptations 2 Cor. 12. 7. Paul himself had the Messenger of Satan sent to buffet him c. And the Disciples of Christ must not onely look that Satan shall thus raise storms of inward troubles in their Consciences but that God himself also will sometimes make them to feel such inward storms by withdrawing the feeling of his favour from them for a time and making them to feel his fearfull wrath against them for their sins as Job complaineth of himself Job 6. 4. and David Psal 77. 7. and else-where in the Psalms The main Reasons why all that will be followers of Christ must look for such storms of outward and inward troubles are these 1. God's Decree who hath ordained them unto it 1 Thess 3. 3. See Act. 14. 22. 2. By these they are made conformable unto Christ their Head who felt many such grievous storms and tempests raised against himself whilst he lived on earth in the dayes of his flesh Esay 53. 3. A man of sorrows and acquainted with grief Hebr. 2. 10. Consecrated through Afflictions Now it is fit that the Members should be conformable to the Head and the Disciples to the Master See Rom. 8. 29. 3. God seeth these troubles to be very profitable for them in sundry respects 1. To humble them truly in the sight of their sins which are the procuring causes of such troubles This we see in Joseph's Brethren and in King Manasseh 2. To exercise and try the soundness of their Faith Patience and other Graces of Gods Spirit in them as we see in Job's example Thou hast tryed me saith he and I shall come forth as the Gold Yea not onely for the tryall of their Faith and Patience c. but also for the furtherance and increase of these Graces in them Rom. 5. 3. Tribulation worketh Patience and Patience Experience c. 3. To stir them up and quicken them to an earnest and diligent seeking to God by Prayer See Esay 26. 16. Lord in trouble have they visited thee c. and Hos 5. 15. 4. To wean their Hearts from this World and to stir up in them a longing after their eternall rest and peace in Heaven Vse 1 Vse 1. See then that it is not an easy matter to be a good Christian c. Vse 2 Use 2. Teacheth us what we must do if we be resolved to be true Disciples and followers of Christ that is to believe in him and to profess his name and Gospell we must not promise our selves a life of ease and quietness and rest we must not look for a freedome from troubles but we must prepare and arm our selves to meet with many and great troubles outward and inward we must look for fightings within and terrours without as Paul speaketh If we will sail in the same ship with Christ we must not look it shall be alwayes calm weather with us but we must make accompt of some grievous storms or other to shake and toss us in the troublesome Sea of this World It cannot be avoided but we must needs meet with great tryalls and troubles outward or inward in one kind or other Through many Afflictions we must enter into the Kingdome of God Christianus Crucianus as Luther sayes If we will sail with Christ in his ship we must look for that Tempestuous Wind called Euroclydon to beat against the ship as it did against the ship that Paul was sayling in toward Rome Let us therefore daily take up our Cross and follow Christ that is daily prepare and Arm our selves to bear whatsoever Crosses and troubles may befall us in our Christian course and Profession Daily let us labour to grow in Faith and Patience and Hope and all other Christian Graces whereby
perfected in their weakness 2 Cor. 12. 9. 2. For the good of the parties so tryed 1. That by so great assaults their Faith being throughly tryed the soundness of it may appear and be manifested both to themselves and others 1 Pet. 1. 7. Ye are now in heaviness through manifold Afflictions that the Tryall of your Faith being more pretious then Gold may be found to your praise and honour c. So âob saith that he being tryed of God should come forth as the Gold 2. That such great assaults and tryalls of their Faith may be a means to humble them throughly in the sense of their own weakness and to cause them earnestly to seek unto God for strength to withstand such assaults Use 1 Use 1. Teacheth good Christians to look for such great discouragements and temptations outward and inward to assault their Faith and to try it throughly and therefore daily to prepare and arm themselveâ to bear such assaults and to this end we must daily labour for more and more strength of Faith to resist such temptations praying unto God to strengthen our Faith and using all other good means to the same end Vse 2 Vse 2. To comfort Gods children when they feel and meet with so great tryals to assault their Faith they have no cause to be discouraged for God usually dealeth thus with his Children suffering their Faith oftentimes to be assaulted with great discouragements and temptations And this he doth for his own glory and their good to humble them and to make thorough proof and tryall of the soundness of their faith And further let such know That though the Lord suffers them to be tryed in great measure yet not above their strength but he will with the tryal make a way for them to escape that they may be able to bear it 1 Cor. 10. 13. And though Satan may winnow them yet their faith shall not fail Luke 22. The gates of Hell shall not prevail against it Matth. 16. 18. So much of the first Antecedent of the Miracle The news or report brought to Jairus touching the death of his daughter Now followeth the second which is our Saviour's comforting of him upon the hearing of this news Verse 36. As soon as Jesus heard the Word c. Be not afraid Fear not that there is no hope or possibility of the recovering and restoring of thy daughter to life again though she be dead Onely believe Rest perswaded by faith that I being the Sonne of God and so having Divine power am able to raise thy daughter even from death And by these words he implyeth That the faith of Jairus was but weak as yet Observ 1 Observ 1. In that our Saviour perceiving the faith of Jairus to be weak doth endeavour to comfort him and to help his weak faith bidding him not fear c. Hence we learn That Christ Jesus our Lord is ready and forward to help and strengthen such as are weak in faith Isai 42. 3. A bruised reed shall he not break c. that is he shall cherish and strengthen such as are weak in faith and in other graces of the Spirit Mar. 9. 23. he encourageth the father of the Child which was possessed to believe because he perceived his faith to be very weak as yet And thus he helped and strengthened the faith of the Disciples being in danger of drowning Chap. 4. and the faith of Peter Matth. 14. and Luke 22. 31. Therefore Hebr. 4. 15. it is said We have not such an High-Priest as cannot be touched with the feeling of our infirmities but was in all things tempted like as we are c. Use 1 Vse 1. Comfort for such as feel and complain of the weakness of their faith Let them know and remember That Christ Jesus is most ready to strengthen their weak faith and to help their unbelief and he will do it if they seek to him by prayer to have their faith increased and carefully use all other good means to the same end Thou therefore that feelest thy weakness of faith come to him as the Apostles did in like case praying him to increase thy faith Luke 17. with the father of that child Mark 9. Say thus unto Christ I believe Lord help thou mine unbelief Then shalt thou assuredly find and feel that he will not break the bruised reed nor quench the smoaking flax but he will by the powerfull work of his Spirit help and strengthen thy weak and feeble faith and though it be never so weak yet being true and unfeigned faith he will not suffer it to fail but that prayer which he made for Peter's faith Luke 22. shall also be effectual for thy faith to keep it from failing according to that Joh. 17. 20. Use 2 Use 2. This teacheth us also after Christ's example to be ready to help and strengthen those that are weak in faith Rom. 14. 1. Him that is weak in faith receive unto you c. that is admit him willingly into your society and use the best means to help and strengthen his weakness So Luke 22. Peter is commanded to strengthen his brethren This we must do after Christ's example Rom. 15. 7. Receive ye one another as Christ received us to the glory of God We must not therefore contemn or reject our weak brethren whose faith is but as the smoking flax but endeavour by all good means in our power to help and strengthen their faith as by praying for them as Christ did for Peter by acquainting him with the abundant mercies of God in Christ and with the comfortable promises of the Gospel c. See 1 Thess 5. 14. Comfort the feeble-minded support the weak c. Observ 2 Observ 2. From the Circumstance of time In that it is said That as soon as Christ heard the Word that was spoken that is the heavy news which came to Jairus and the words of discouragement which the Messengers used to him forthwith he endeavoured to comfort him hence Observe this That our Saviour Christ is ready to comfort the faithful in the very time of their greatest temptations when their faith is most of all assaulted and as it were shaken by the force of temptations and tryals inward and outward even then when they have most need of help and comfort Christ is ready to help and comfort them and to strengthen their weak faith when it is even ready to fail when they are ready to fall and sink under the burden of the temptation he is then ready to put under his hand and to uphold them Thus when Peter's faith was ready to fail and himself ready to sink for fear Christ upheld him and strengthened his faith Matth. 14. And so he helped the Disciples and encouraged them at the very time when they were in danger of drowning their faith being then greatly assaulted and shaken with that tryall Use Use Remember this when we feel the greatest weakness of faith and strongest temptations of Satan or
admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
Whom he Called them he Justified and Glorified 3. By the Grace of Justification applyed unto them by Faith having their sins forgiven and being accepted of God as Righteous by the perfect Righteousnesse of Christ applyed by faith Rom. 8. 30. Whom he justified them he glorified Act. 26. 18. That they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me 4. By the Grace of true Sanctification wrought in them by the Spirit of God whereby the corruption of sin must be mortified and the Image of God standing in Holinesse and Righteousnesse must be restored in them in part Hebr. 12. 14. Without Holinesse no man shall see the Lord. Rev. 21. 27. More particularly there are some special sanctifying Graces required to make us meet partakers of God's Kingdome viz. such as make us like to little Children but more of these in the next point of Doctrine Use Vse This teacheth us what to do if we desire to know and be assured that we shall be partakers of God's heavenly Kingdome after this life we must examine our selves whether we be first qualified and made fit for it and capable of it in this life in such sort as we have heard Do we feel the work of Repentance and true Conversion from our sins unto God wrought in us have we truely left and forsaken our old sins c. Are we called and separated from the profane world in heart and life not living after the course of this World c Ephes 2. Do we by Faith feel our sins to be forgiven and that we are in Christ accepted of God as Righteous c. Do we feel our selves in some measure sanctified by the Spirit of God the corruption of sin killed in us and Gods Image of Holiness renewed in us c. If it be thus with thee thou art a fit and meet person to receive the Kingdome of heaven thou art capable of it yea thou shalt most certainly be partaker thereof actually On the contrary if thou be not thus fitted prepared and qualified for that Kingdome in this life never look to be partaker of it after this life Thou must here make entrance c. 2 Pet. 1. See Mr. Hieron's Sermon upon Mark 10. 5. called The Minority of the Saints Doctr. 2 Doctr. 2. See what is one part of that qualification and fitnesse required in all such as shall be partakers of Gods heavenly Kingdome they must be qualified like unto little Children they must resemble little Children in disposition and qualities Our Saviour affirmeth here That Whosoever receiveth not the Kingdome of God as a little Child shall not enter therein So in the former verse Of such is the Kingdome of God Matth. 18. 3. Except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven Quest Quest In what qualities or properties especially must such resemble little Children Answ Answ Not in all properties 1. Not in ignorance 1 Cor. 14. 20. 2. Not in inconstancy or variablenesse Ephes 4. 14. But in such Christian Graces and vertues whereof they have a lively Image and example in little Children especially in these properties 1. In Holinesse and Innocency of life 1 Cor. 14. 20. In Maliciousnesse be Children 2. In true humility and lowlinesse of mind thinking meanly of themselves and well of others yea of their infetiours Thus little children do So David Psal 131. 1 2. Lord My heart is not haughty mine eyes are not lofty c. Surely I have behaved my self as a Child that is weaned from his Mother c. Little Children do not mind high things but have low conceipts of themselves not swelling with Pride against others If two little Children be together one the child of a Rich man the other of a Poor man c. 3. In being void of malice and envy against others and on the contrary being of a loving and kind disposition Thus it is with little children they do not malice c. they soon forgive wrongs c. And so must it be with Christians 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envy c. As new born Babes desire the sincere milk of the Word c. 4. In being teachable and tractable towards God their heavenly Father as little children are towards their earthly Parents A little child is apt to be taught and easily reclaimed from a fault by admonition or correction So must it be with Christians c. Hebr. 12. 9. We have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of Spirits and live 5. In being contented with their outward estate in the World and not ambitiously or covetously seeking after higher or greater estates The poor mans little child is as well contented with his estate as the rich mans So should it be with a Christian as Paul Phil. 4. 11. I have learned in whatsoever state I am c. therewith to be content I know how to be abased and how to abound c. 6. In faithfull dependance upon God's providence without distrustfull or distracting cares for things of this life Little children depend upon their Parents for Provision of things necessary for them as meat drink c. The Infant hangs upon the Mothers breast without taking further thought c. So must it be with Christians that look to be partakers of Gods Kingdome they must herein resemble little children Matth. 6. 31. Take no thought saying What shall we eat or what shall we drink c. For your heavenly Father knoweth that ye have need of all these things Vse Use 1. See how to try and know whether we be fit for the Kingdome of Heaven and capable of it and whether we shall indeed be partakers of it after this life examine whether we be as yet become like unto little Infants or young Children in those properties before set down Thou that professest thy self to be a Christian and hopest for eternal life and a part in God's heavenly Kingdome examine thy heart and life look whether thou be fit for that Kingdome and capable of it canst thou receive it as a little child dost thou feel thy self so converted turned and changed that thou art indeed like unto a little child in disposition and qualities in Innocency of life humility love tractableness contente dness with thy estate c. If it be thus with thee it shews thee to be fit for the Kingdome of heaven and shalt be indeed partaker of it On the contrary if thou be not yet like unto a young child in these properties and Christian Graces thou art not capable of Gods Kingdome c. Try thy self therefore and that diligently and thorowly compare thy self with such little children to see how like or unlike thou art unto them Vse 2 Vse 2. See what we must do if we desire to be fit for the Kingdome of
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâtick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâk of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body âutwardly What shall it profit thee to be baptized in Body and to âe unbâptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
11. 5. c. Ismael is called a wild man Gen. 16. 12. and such are all wicked men nay they are as bad or worse than wild beasts to converse with yet we must be contented and patient though we be constrained to live among such brutish men seeing our Saviour himself was content for our sakes to live among wild beasts in this desolate Wilderness Observ 3 Observ 3. Here is an evidence of the divine power of Christ that he is Lord of all creatures in that he could and did restrain the wild beasts from hurting him He can alter the nature of the Creatures as Dan. 6. 22. and Act. 28. 5. Hitherto I have spoken of the two general Points considered in this short History of Christ's temptations namely 1. Of the Preparative unto them ver 12. 2. Of the Temptations themselves together with the Circumstances of them in the former part of the 13. ver Now followeth the third thing to be considered touching the temptations of our Saviour namely The good issue and event that followed after them This is expressed in the last words of this Verse when it is said The Angels ministred unto him First To open the meaning The Angels ministred c. The manner how they ministred is expressed by Matthew chap. 4. ver 11. when he saith that the Angels came and ministred unto him whereby is insinuated that they took upon them a bodily shape and so came to him in visible manner What they ministred is not expressed but it is probable that they did both comfort him after his being tempted of Satan and also that they did minister bodily food and sustenance to him being hungry after his forty dayes Fasting Quest Quest Did not the Angels attend on him and minister to him before his temptations were ended Answ Answ Yes but not in âuch visible manner as now they did Christ Jesus being Lord of the Angels was never destitute of their Ministry but now they performed it to him in visible manner Now we read not of such a visible Ministry of Angels attending on him to comfort him but onely at this time and a little before his death when he was in that agony in the Garden Luke 22. 43. which shews that he was at that time much afflicted and weakned in body partly with hunger after so long Fasting and partly with Satan's Temptations So much of the sense of the words Observ 1 Observ 1. God giveth a good and happy issue in due time to all the troubles and temptations of his Children Though he hold them for a time under the cross yet at length he sets them free and gives them a time of refreshing Our Saviour long molested by Satan and wild beasts c. at length is set free c. Luke 4. 13. 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it God hath appointed a time in which he will afflict and try his Children and when that time is expired he will deliver them and give them ease and comfort Psal 34. 19. This is true of Inward and Outward Afflictions 1. Of Inward Though the Lord suffers his Children to be for a time afflicted inwardly by Satan's temptations or with the heavy burden of their own sins yet in due time he alwaies restoreth them to comfort and easeth them of these inward troubles 2. It is true of Outward Afflictions Psal 125. 3. The Rod of the wicked shall not rest upon the lot of the Righteous c. The Israelites were long afflicted and oppressed in Aegypt under Pharoah yet at length God delivered them when their affliction was come to great extremity So the Jews afterward were seventy years afflicted in Babylon yet at length the Lord brought them home again to their own Country Job had a time of grievous outward Affliction and at length was delivered So David had many outward troubles yet the Lord gave an issue to them in due time So Paul 2 Cor. 1. 8. was pressed out of measure above strength c. and then God delivered him from so great a death c. ver 10. Use Vse This must comfort us in all troubles and temptations inward and outward though they continue upon us for a time yea though it be for a long time yet if we wait upon God with patience we shall in his good time see a happy issue and deliverance Hebr. 10. Yet a while and he that shall come will come c. Observ 2 Observ 2. In that the Angels ministred comfort and sustenance to Christ in this time of his weakness and want hence we may gather for our comfort that so many as have Union with Christ by Faith they are by vertue of this Union partakers of this priviledge That the Angels are ministring Spirits for their good as it is Hebr. 1. 14. Psal 34. 7. The Angel of the Lord encampeth round about them that fear Him and delivereth them Psal 91. 11. He shall give his Angels charge over thee to keep thee in all thy wayes This is the priviledge of all the faithful That as the Angels ministred to Christ their Head in his necessity so they are ready at God's command to minister unto them also for their good that is to protect them against Satan and to preserve them safe in times of danger See some examples of this Gen. 32. 1. when Jacob went to meet Esau the Angels of God met him which they did no doubt to this end to comfort and strengthen him against his Brother Esau who sought his life So Gen. 19. the Angels brought Lot out of Sodom So 1 King 19. an Angel fed Eliah in the Wilderness And in the Acts of the Apostles we read how the Apostles were delivered out of Prison by Angels Act. 12. and Act. 16. Vse Vse Comfort to the faithful in all times of temptation and distress the Angels of God are still ready prest at Gods Command to protect and keep them from evil especially to defend them against the malice and power of Satan and wicked men his Instruments Though many Devils and wicked men oppose themselves against us yet we have a Garrison of Angels ready still to defend and keep us There are more with us than against us as Elisha told his Servant 2 King 6. Let us pray unto God to open our eyes to see this our priviledge that the good Angels are continually about us to protect us in our wayes and let the consideration of it comfort us against the malice and power of Satan and of wicked men and against all evils and dangers that may befal us Mark 1. 14 15. Now after that John was put in prison Jesus came into Galilee preaching c. Sept. 27. 1618. OF the two first parts of this Chapter we have spoken 1. Of our Saviour Christ's Baptism 2. Of his Temptations by Satan
But know this that as a great Fall should not keep a man from rising again and as a dangerous Disease doth not keep a man from seeking to the Physitian so thy great sins should not hinder thee from coming to God by Repentance they should rather cause thee to make more haste unto God that he may pardon them There is a multitude of mercies with him for the pardoning of great Iniquities See Isa 1. 18. Though your sins be as Crimson and Scarlet c. David's Adultery and Murder were foul sins yet they kept him not from Repentance the Jews Sin in crucifying Christ was most heinous yet even they are called to Repentance Act. 2. A second hinderance is The profit and pleasure of sin Some sins bring in profit as Usury Oppression Covetousness false Dealing c. Other sins are sweet and pleasant to Man's corrupt Nature And thus by the profit and pleasure of sin men are allured to continue in their sins For removal of this hinderance of Repentance Consider 1. What shall it profit a man to gain the whole World and to lose his own Soul Mat. 16. 20. Besides all that is gained by sin hath God's Curse following it 2. Touching the Pleasures of sin Know this that howsoever it be sweet in the committing yet afterward it will be most bitter to us Prov. 20. 17. Bread of deceit is sweet but Gravel in his mouth afterward c. The pleasure of sin is short but the pain and torment which it will cause to thee is endless Delectat in momentum cruciat in aeternum Look at the End not at the Beginning of all sin A third hinderance is The difficulty of Repentance It is painful and tedious to the Flesh to humble and afflict our selves for our sins to have the heart broken with godly sorrow c. This painfulness of Repentance so discourageth some that they are loath to set about the practise of it But for this know 1. That the great benefits that come of it as inward Joy Comfort Peace of Conscience c. these do abundantly make amends for all our pains taken The dressing and searching of a Wound or festred Sore is painful yet we endure it in hope of future ease and soundness of Body So must we in the matter of our Souls 2. Some sins are as painful or more painful to commit than Repentance is to practise 3. Heaven is worth all our pains The fourth and last Impediment of Repentance is The vain hope of longer life Men think they shal have time enough hereafter to repent If they can have but an hour on their Death-bed it is enough c. But deceive not thy self For 1. Though thou live longer yet art thou not sure thou shalt have grace to repent when death shall come God must work it in thee thou canst not turn to him of thy self without his Grace inabling thee 2. Though true Repentance is never too late yet late Repentance is but seldome true and unfeigned The Repentance which many make shew of on their death-beds comes oftentimes rather from fear of Hell and of God's Judgments than from true hatred of sin and so it is to be feared that it dyes with the party Therefore beware of putting off Repentance in hope of longer life Hebr. 3. To day if ye will hear his Voyce harden not your hearts c. God hath not promised thee To Morrow Qui promisit poenitenti veniam non promisit dilationi crastinum diem Ambros Mark 1. 15. And believe the Gospel Octob. 25. 1618. HAving spoken of the first part of our Saviour Christ's Exhortation in which he stirreth up to Repentance Now we come to the second part in which he exhorteth to the practise of Faith in these words Believe ye the Gospel In the words we have two things 1. The Act of Believing 2. The Object or matter to be believed The Gospel Touching the meaning of the words it is needful to shew briefly 1. What is meant here by the Gospel 2. What it is to believe the Gospel By The Gospel understand The glad Tidings of Reconciliation with God and of Salvation by Christ or the Doctrine of free Grace and Salvation by Christ 2 Cor. 5. 19. it is called The Word of Reconciliation and Ephes 1. 13. The Gospel of Salvation Now to Believe the Gospel is not onely in general to be perswaded of the Truth of all things in the Gospel but particularly to apply to our selves the Doctrine of the Gospel and the Promises of Salvation by Christ contained in it Therefore in the Greek it is Believe in the Gospel which phrase of speech doth imply a particular applying of the Promises of the Gospel to our selves and a relying upon them This is the sense of the words In handling them I will first speak of Faith in general and then of the Object of it as it is here mentioned namely The Gospel Touching the first which is Faith it self Sundry Points are to be spoken of it 1. What Faith is 2. The Degrees of it 3. The necessity of this grace for a Christian 4. The special marks whereby to discern it 5. The means to get and encrease it 6. The lets and hinderances which keep men from it are to be removed Quest First of the first Point What is Faith Answ Answ True justifying Faith for of that we speak here and of that our Saviour Christ speaketh in this place is a Grace wrought in us by the Spirit of God whereby we apprehend and apply Christ and all his benefits to our selves Joh. 1. 12. To receive Christ and to believe in him are put for the same and Gal. 3. 14. We receive the promise of the Spirit by Faith More particularly in true Faith there are three things which are as the parts of it The first is Knowledge of Christ as he is revealed in the Gospel The second is Assent of the mind unto the truth and certainty of those things which are known of Christ The third is a particular applying of those things to our selves when we rest perswaded that the Promise of Salvation made in Christ belongs to us in particular and in this particular Application of Christ stands the very life of Faith Thus Paul did particularly apply Christ to himself Gal. 2. 20. I live by Faith in the Son of God who hath loved me and given himself for me So Thomas Joh. 20. 28. My Lord and my God Here then observe against the Papists that true Faith is not onely a general belief of the truth of God's Word but a particular applying of Christ or of the Promise of Salvation by Christ And this is proved by these Reasons Reas 1 1. In the 6. Chapter of John Verse 54. Believing in Christ is called Eating of his Flesh and Drinking of his Blood So Austin Crede manducâsti And the Rhemists are forced to confess it on the 32. ver of that Chapter Now this comparison shews the Nature of
that are going on the way if they meet with stumbling-blocks are hindered by them See Luke 8. 13. they are said in time of temptation to fall away This for the meaning of the words Doct. Doctr. From the occasion of their falling away which is affliction and persecution arising c. we learn That afflictions and troubles do make tryall of Christians what they are whether sound in grace or no. The time of affliction layeth open either their sincerity or else their hypocrisie If they be sincere and sound they will shew it then by their constancy if they be unsound and hypocritical they will shew it by falling away from their profession Therefore afflictions in Scripture are called Temptations or Tryalls to shew that they are means to try what is in men whether they be sound Christians or hypocrites Deut. 8. 2. The Lord led the Israelites fourty years in the Wilderness to humble them and to prove them to know what was in their heart c. As the heat of the Sun in midst of Summer tryeth whether Corn be well rooted or no causing it to wither and dye if it be not well rooted so the heat of troubles and persecutions tryeth Christians whether they be sound or not discovering their hypocrisie if they be unsound In time of prosperity all go for good Christians and as a fair garment covers many deformities so prosperity hides men that it cannot be seen what they are but in affliction they are laid open and their hypocrisie discovered to the world for hypocrâtes do not serve God for naught but because he bestowes on them many good things in this life he gives them outward prosperity health wealth c. therefore so long as they enjoy these they will serve God and profess Religion and the Gospel of Christ but if these be taken away and instead of them God lay affliction on them they soon fall from God and from their profession Thus in Queen Mary's Reign here in this our Land those cruel and bloody persecutions raised against the Church made tryal and discovered who were sound professors and who were counterfeit In King Edward's Reign a little before all made profession of being Protestants but when the fiery Tryal came the greatest part fell away and became Papists in profession Vse 1 Use 1. See the goodness of God unto his Church turning those troubles and persecutions to the good of the Church which Satan and wicked men raise against it to hurt it for by these persecutions there is a tryal and discovery made of sound Christians and hypocrites and the one sort is differenced from the other and separated as Chaff and good Wheat by the Fann. Now this is for the good of the Church that a difference should be made between sound professor and counterfeits and that the one should he known from the other As Paul saith of Heresies There must be heresies that such as are approved among you may be known 1 Cor. 11. so may it be said of the troubles of the Church there must be such and it is good for them to be in this respect that such as are approved Christians may be known and hypocrites laid open to the world to be such as indeed they are Use 2 Use 2. See by this further when is the fittest time for us to judg of others or our own soundness and sincerity in Religion not the time of prosperity in which it is an easy matter for all to make a good shew but in the evil day and time of Affliction or Persecution then is the best tryall Would we know what soundness of Religion and Grace is in others look not what Profession they make in time of their Prosperity and so long as they may profess Religion and the Gospell with outward peace and ease and with the enjoying of their Liberty Lands Living c. But look how they carry themselves when trouble and Affliction comes on them when God tryes them with bodily sickness or other crosses when they are hated Reproached and Persecuted any way for the Profession of the Gospel if at these times they hold out constantly in their Christian Profession and even then hold fast the truth and cleave to God when he brings troubles on them this is a good Argument that they are sound Christians but if when such troubles come they fall from God or renounce his truth this shews them to be counterfeit Hypocrites Quest Quest. May not a sound Christian sometimes through infirmity and for fear of death or some other danger deny the truth and renounce his Christian Profession Answ Answ Yes For a time he may as Peter for fear of death through infirmity denyed Christ but a good Christian cannot wholly or finally fall from his Profession nor utterly renounce the truth as the Hypocrite doth The good Christian though he fall yet he lyeth not still in his fall but recovereth himself speedily by renewing his Repentance as Peter did so doth not the Hypocrite Here also we may see that the time of Affliction is the best time to judge of our own soundness in Religion and Grace for such as we are in time of trouble such for the most part we are in deed and in truth If then we can cleave fast to God by Faith and by Conscionable obedience and by a patient submission to his Will it is a good sign and an Argument of soundness of Grace in us but if in the evill day we faint in our troubles and cast away our confidence which we should place in God or grow to murmurring and impatiency as the Israelites in the Wilderness when they met with troubles this is an ill sign and it shews that either we are not sound Christians or at least that our Faith and other Graces of the Spirit in us are weak If we faint in the day of Adversity our strength is but small Prov. 24. 10. Use 3 Vse 3. Labour every one of us for soundness of Grace and for the power of true Religion in our hearts not resting onely in an outward shew of it that so when trouble shall come we may hold out constantly in the true Faith of Christ and in the Profession of the Gospell and that we may not discover our Hypocrisy and unsoundness by fainting in the evil day or by falling from our Profession and giving over our good course The time of Affliction will be a time of tryall which will lay open either our soundness or else our Hypocrisy then it will appear what is in us Now therefore in time of our Prosperity prepare and arm our selves with sincerity and soundness of Grace against the evil day else we shall never be able to stand fast at that time all counterfeit Graces and vain shews of Religion will then fail us and stand us in no stead yield us no comfort but shall vanish as stubble before the Wind. As the blade of corn in stony ground withereth and dryeth when the scorching
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâe may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will
them 3. That he may make through proof and tryall of their faith patience and other graces of his Spirit in them 4. To wean them from this World and to stirup in them a longing for Heaven 5. To stir them up to sue unto God by prayer the more earnestly for deliverance Vse 1 Use 1. Think not strange if God shall exercise any of us with a long and tedious crosse neither be discouraged at it No new thing is befallen us in this case God often dealeth thus even with such as are his own Children It is therefore no evidence of Gods wrath nor any sufficient reason to prove such a one to be out of his favour whom he so holdeth for long time under the Crosse God dealeth thus oftentimes with such whom in the mean time he loveth dearly Use 2 Use 2. Be well content to bear afflictions though of long continuance submitting herein to Gods Will who knoweth it to be good and profitable for some to be holden long under his chastisement This makes for Gods glory and for the good of the party so afflicted Long troubles being sanctified of God to such as are exercised with them do turn to the great good of such as are exercised by them serving to humble them and to bring them to a true sight of their sins and likewise to try their faith and patience throughly to withdraw their hearts from the world c. Therefore as we may truly say with David It is good for us to be afflicted so also that it is good sometimes for us to be long afflicted A long and tedious affliction worketh that good upon the party afflicted which a short tryall will not work It followeth Verse 26. And had suffered many things c. The Evangelist doth here further aggravate her Disease by the incurableness of it the more to set forth the greatness of the Miracle This incurableness of the Disease is aggravated by sundry Circumstances 1. In that she had sought and used the help of Physick for it and yet was not healed 2. In that she had sought not to one or a few but to many Physitians and yet was not the better 3. In that she had endured much hard and tedious Physick and many painful Remedies or Medicines she had suffered many things of the Physitians and yet was not cured 4. In that she had spent all her substance impoverishing her self by long and mcuh use of Physick and yet could not be helped of the Disease 5. Lastly In that by all the Physick and means she had used she was so far from being the better that she was the worser The words of this Verse being plain we come to speak of the Instructions arising from it Observ Observ 1. In that this Woman being diseased in body sought to the Physitian yea to many Physitians for remedy herein she did well and this is not mentioned as a matter discommendable but commendable in her And it may teach us That the means of Physick is not to be neglected of us in time of sickness especially in dangerous diseases of the body Object Object It is here said That this woman was not the better but the worse for all the Physick she had used and taken Answ Answ This is mentioned by the Evangelist not to vilifie the means nor to condemn or blame her for seeking to the Physitians but to set forth the danger and incurableness of her disease and so to shew the greatness of Christ's Miracle in curing it This Text therefore makes not against the use of Physick in sickness but for the use of it to commend it te us as necessary in that case Reas 1 Reas 1. It is an Ordinance of God appointed of him for the healing and curing of bodily diseases so often as God seeth it good for the sick party to be healed yea it is a special gift and blessing which God hath bestowed for the good of mankind As the extraordinary power of curing diseases miraculously which the Apostles had was the gift of God 1 Cor. 12. 9. so also the ordinary power and faculty of curing diseases by ordinary means of Physick is the gift of God To this purpose it is truly said Ecclus 38. 1 2. though the Book be Apocryphal that God hath created the Physitian and that the gift of healing cometh from the Most High As God hath appointed meats and drinks for the ordinary nourishing of our bodies in time of health so also wholsome Physick for the curing of our bodies in time of sickness and as Meat and Drink is a remedy against hunger and thirst so is Physick a remedy against sickness Reas 2 Reas 2. God hath given speciall Physical Vertues unto Herbs and other Creatures for the helping and curing of the diseases of mans body as common experience teacheth which shews that the Lord would have us not to neglect such helps as we may have by Physick in time of sickness Reas 3 Reas 3. The Calling of the Physitian and the use of Physick is plainly commended to us in Scripture as Mar. 2. 17. by that speech of our Saviour The whole have no need of the Physitian but the sick for though he speak there but by way of allusion and comparison his main purpose being to shew the necessity of spiritual Physick for the soul yet the manner of speech implyeth also the necessity and profitableness of Physick for the bodies of such as are sick To this purpose also is that Col. 4. 14. where Paul maketh honourable mention of Luke the beloved Physitian Hither also refer the Commandment given by the Prophet Esay to Hezekiah that notwithstanding he had a promise of the prolonging of his life yet he should use a Physical means in this case 2 King 20. 7. Not that the Cure was wrought by that means for it was miraculous but to commend to us the use of such means in sickness Use 1 Use 1. This discovereth the ignorance of such as think the use of Physick in sickness to be needless or unprofitable because it doth not help all that use it and some are the worse after using it But by the same reason they may hold it needless and vain to use Meat and Drink because some are not the better but the worse after using them But know though Physick do not alwayes help yet it helpeth so often as God seeth it good for the sick party to be healed and recovered We must remember it is but a means under God and that all the vertue and healing power of it is not from the Physitian but from God alone We must not condemn good things because they are not available to all that use them Use 2 Use 2. This also is for the reproof of such as neglect seeking to the Physitian in time of sickness when the case requireth it Some stick not to say They will rather dye than take Physick and God shall be their Physitian This is a tempting of God by neglect
unto these temporal blessings so in Christ alone the second Adam we have our right to them restored 1 Cor. 3. 22 23. Rom. 8. 32. And this right we come to receive and enjoy from Christ only by faith for we have it not till we come to believe in him 2. In that by faith they are sanctified unto us so as we have a comfortable use of them and they turn to our good Vse 1 Use 1. See the excellency of this grace of faith and that it is worthily called pretious faith by the Apostle 2 Pet. 1. 1. in that it is the only grace which uniteth us to Christ and gives us interest to all benefits and good things which we have from Christ whether spiritual or temporal and by which we come to receive and enjoy them all especially the excellency and pretiousness of this grace appeareth in that it makes us partakers of the spiritual benefits of Christ which concern salvation as forgiveness of sins God's favour c. These and all other spiritual blessings which are hid in Christ as in a Treasury or Store-house of all saving grace they are from him conveyed to us and we recive them and apply them to our selves onely by faith This is the hand by which we lay hold on them all and reach them unto our selves It is the evidence by which we lay claim to them all and by which we have assurance of them Use 2 Use 2. See the Happiness of all true Believers By faith joyned to Christ they do from Him receive all spiritual benefits and true title to Temporal c. Vse 3 Use 3. See also by this the misery and wretched condition of all those that want faith Such have no union with Christ and consequently can receive no good or benefit to themselves from or by Christ Though he be a Fountain or rather an Ocean-Sea of saving graces and of all good things yet without faith it is impossible for any to draw one drop of those living waters out of this Sea Though all Treasures of Grace and Salvation be hid in Christ yet without Faith none can receive one Mite or Farthing out of this rich Treasure Though there be in Christ never so much Divine saving vertue yet without Faith none can ever receive and apply to themselves that vertue nor be saved by it Miserable then is thy case whosoever thou art that wantest Faith so long as thou remainest destitute of this Grace thou art seperate from Christ having no part or portion in him nor in any saving Grace or benefit of his And what though thou enjoy many outward blessings as health wealth and prosperity And what though thou have many good things in thee which are but gifts of nature as natural Wit Policy c. And what though thou live civilly and orderly before men free from gross vices and sins yea what though thou do many good and Religious duties outwardly as comming to the Church duly Hearing the Word receiving the Sacraments c. yet if all this while thou remain in unbelief destitute of true Faith in Christ thou art wretched and miserable notwithstanding all the good things which thou otherwise enjoyest and notwithstanding all the good duties which thou outwardly performest Vse 4 Use 4. Let all that would have part in Christ and receive any benefit or good thing from him especially Spirituall and saving benefits let such I say labour for some measure of true Faith whereby to apply Christ and his benefits to themselves Quest Quest But how shall I attain to true Faith Answ Answ 1. Labour to see and feel thy want of it and how miserable and wretched thou art without it being seperate from Christ and be humbled in the sense hereof 2. Get a hungring and thirsting desire after Faith in Christ then thou hast a promise that thy desire shall be satisfied Esay 44. 3. I will pour water upon the thirsty I will pour my Spirit upon thy Seed c. that is the Graces of his Spirit Joh. 7. 37. If any man thirst let him come unto me and drink c. yea this desire God accepts for Faith it self c. 3. Be diligent in the use of the ordinary and principal means whereby God worketh Faith viz. the publick Ministry of the Word Rom. 10. 17. Faith commeth by hearing and hearing by the Word c. Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of Faith Preached that is by hearing the Doctrine of Faith Preached So much need as thou hast of Faith to apply Christ and his benefits to thy self so much need hast thou of the Word Preached being the ordinary means to work it in thee therefore come to it often and diligently No marvail if many be void of Faith seeing they use not the means to get it they care not for comming where it is to be had to the publick Congregation where the Word of Faith is Preached c. So much of the second means by which our Saviour comforteth the Woman namely by commending her Faith Now followeth the third means which is by giving her assurance of the continuance of that benefit of health which he had bestowed on her which is implyed by these words Go in Peace and be whole of thy Plague Go in Peace This is a form of Salutation commonly used in those times and by Peace they understood all prosperity and safety according to the Phrase of the Hebrews and so here our Saviour's meaning is that the Woman should depart in safety being free from fear of evil that is from fear of falling back into that disease from which she was now delivered And be whole of thy Plague That is be assured upon this my Word and Promise that thou shalt continue whole of thy disease which is here called a Plague or Scourge as before ver 29. Now by this his Word and Promise our Saviour doth confirm and ratify to her this benefit of health to the end that she might enjoy it with comfort being thus assured thereof by Christ's own mouth Observ Observ Hence we may gather that we cannot enjoy the blessings of God bestowed on us with true comfort and peace of Conscience unless we have the Word and Promise of God to warrant the same unto us This is true both of Spiritual and Temporal Blessings Touching Spiritual Blessings as forgiveness of sins Gods favour Peace of Conscience c. we cannot have true comfort in the enjoying of these but onely so far forth as we enjoy them by warrant from Gods promise who hath promised these and the like Spiritual blessings to the Faithfull in Christ Therefore our Saviviour when he forgave sins did by his Word assure the party thereof as Luke 7. 48. So also it is in temporall blessing of this life as bodily health wealth outward Peace c. we cannot comfortably enjoy these without some warrant from the Word of God Our Saviour when he cured
bodily diseases Miraculously did sometimes assure the parties thereof by his express Word Thus he assured this Woman that she should hereafter enjoy her health Thus also he assured the Leper that he should be cleansed chap. 1. ver 41. And thus he promised the two blind men Matth. 9. 29. that it should be unto them according to their Faith This shews that it is needfull for us to have the Word and promise of God to warrant unto us the comfortable use and enjoying of those benefits which we receive from him Therefore Luke 1. 38. when God sent an Angell to the Virgin Mary to promise unto her that great priviledge that she should conceive and bear Christ she thus answered the Angel Be it unto me according to thy Word which shews that she built all her hope and comfort for the enjoying of that great favour upon the Word and promise of God delivered to her by the Angell Quest Quest Must we have a particular and express promise from God for every blessing which we receive and enjoy Answ Answ Not so but we must have at least the general Word and promise of God both for Spiritual and Temporal blessings For example Though we have not a particular promise of Forgiveness of sins made expresly to every one of us by name yet we must have this benefit warranted to us by the general promise of God whereby he hath promised forgiveness of sins to all that truely Repent and believe in Christ So for Temporal blessings as Health and outward Prosperity though we have not particular and express promises of these things made to every one of us yet we must enjoy them by vertue of Gods general promise whereby he hath promised these things to the Faithfull so far forth as is good for them Psal 34. 10. Use Use Examine what Word and promise of God we have for all Spiritual and Temporal blessings which we enjoy To this end look how we keep the conditions of Gods promises upon which they are made Spirituall blessings are promised on condition of our Faith and Repentance Temporall blessings upon condition of our obedience and Conscionable serving of God 1 Tim. 4. 8. See that we keep these conditions Mark 5. 35 unto 40. While he yet spake there came c. Jan. 7. 1620. HAving spoken of the two first Miracles of our Saviour mentioned in this Chapter Namely the casting out of the Legion of Devils and the curing of the Womans bloudy Issue We are now to speak of the third and last Miracle recorded in this Chapter which is the raising of the Daughter of Jairus the Ruler of the Synagogue from death The History of which Miracle having bin in part set down before from Verse 22. unto the 25th Verse is now prosecuted by the Evangelist from the 35th Verse to the end of the Chapter Where we are to Consider 1. Some other special Antecedents of the Miracle besides those before mentioned 2. The Miracle it self ver 41 42. 3. The Consequents of it ver 42 43. Touching the Antecedents they are three in number 1. The news or report which was brought unto Jairus from some that came from his house touching the decease of his daughter together with the perswasion used by them unto him not to trouble our Saviour any further about the raising of her from death ver 35. 2. Our Saviour's incouraging and comforting of Jairus upon the hearing of that heavy news lest he should be dismayed with it ver 36. 3. His going with Jairus unto his house where his Daughter was newly departed Where consider 1. The persons which he made choice of to accompany him into the House Verse 37. 2. His comming to the House together with the accidents which happened and were done in the time of his being in the House ver 38 39 40. While he yet spake viz. to the Woman cured of the bloudy Issue which shews that the Antecedents of this Miracle followed immediately upon the Consequents of the former There came from the Ruler of the Synagogue Jairus by name as before ver 22. Certain which said Luk. 8. 49. There commeth one c. There was but one which did the Message yet others accompanyed him and it is likely these which came were his houshold Servants or else some others which being at his House when his Daughter departed did now come to him to bring this heavy news of her death Thy Daughter is dead Why troublest thou c. By these words they do not onely report to him the news of his Daughters decease but withal they go about to put him out of all hope to have her restored again to life and therefore wish him not to trouble or molest our Saviour any further that is not to seek to him to restore his daughter to life this being as they ignorantly thought a thing impossible to be done by our Saviour and therefore that it was in vain for Jairus to trouble him about it Now this was a great tryal unto Jairus to hear these words of the Messengers reporting the death of his Daughter and perswading him not to trouble Christ any further there being no hope that he could restore her to life this could not but be a great discouragement to him and a means to shake his Faith dangerously being but weak before ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã signifies properly to put one to the trouble of a long or âedious Journey Vide Boys Annot. in Chrysost Tom. 7. pag. 107. 3. Observ Observ The Lord doth sometimes suffer the Faith of good Christians to be greatly assaulted with discouragements and temptations So was the Faith of this Ruler of the Synagogue assaulted and tryed with this heavy Message which was brought to him So the Faith of the Woman of Canaan Matth. 15. 23. So the Faith of the Disciples being in danger of drowning Mark 4. 37. And the Faith of Peter in the like case when he walking on the Sea began to sink Matth. 14. See also Luke 22. 31. where our Saviour telleth him that Satan desired to fift or winnow him and the other Apostles as Wheat that is to say greatly and powerfully to assault their Faith by his Temptations Thus also was the Faith of David assaulted Psal 30. 7. Thou didst hide thy face saith he unto God and I was troubled So also Psal 77. 3. I remembred God and was troubled I complained and my spirit was overwhelmed ver 7. Will the Lord cast off for ever and will he be favourable no more c. So the Faith of Job chap. 6. ver 7. The Arrows of the Almighty are within me c And job 13. 15. Though he slay me yet will I trust in him Reasons Reasons why God doth suffer the Faith of his Children to be assaulted with so great Temptations 1. For his own Glory that he may shew his power and mercy in strengthening and inabling them to bear so great assaults his power being
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
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 âo 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
hence it was That they prayed unto Christ to increase their Faith Luke 17. 5. which they needed not to have done if it had not been weak and mingled with some Unbelief This also we may âee in David Psal 77. And in Jonah chap. 2. Vse 1 Vse 1. This confuteth the erroneous and groundless opinion of some who teach and hold That the the Faith of a good Christian in this Life may be and is free from all doubtings and unbelief But if it were so then perfection of Grace should be in this Life contrary to that of the Apostle 1 Cor. 13. 9. We know in part and prophesy in part Now if the knowledge of the best be imperfect in this Life then also the Faith of the best is imperfect and so shall be till the Life to come Besides if the Faith of true Believers could be so perfect in this Life as to be free from all doubtings and unbelief then should there be no need of the Ministery of the Word or Sacrament or Prayer to confirm and strengtâââ the Faith of such Use 2 Vse 2. To comfort such weak Christians as feel and complain of much ânbelief and doubtings in themselves touching God's favour and pardon of their sins c. no cause for such to be discouraged or to conclude That therefore they have no Faith at all For thus it hath been alwayes with the best Saints of God in this Life their Faith hath been imperfect and mingled with infidelity doubtings and distrustfulness of God's Power Goodness and Mercy toward them and thus is it still with the best Christians and so will be during this Life As every sanctifying Grace is imperfect in the Saints of God and mingled with the contrary sin and corruption during this Life so is this Grace of Faith Therefore never be dismayed because of the weakness of thy Faith for it may be true and saving Faith though it be weak and joyned with much Unbelief A true Believer in this Life is not such a one as hath no unbelief or doubtings in him but one that doth feel and complain of his unbelief mourning for it and striving against it If therefore it be thus with thee comfort thy self notwithstanding all the doubtings and unbelief with which thy Faith is assayled Observ 2 Observ 2. Where true Faith is though but weak there is a carefull striving against the contrary sin of Unbelief together with an earnest desire and endeavour by all means to grow in Faith So here in this father of the Lunatick child though his Faith was weak yet being true Faith it was joyned with a striving against Unbelief and care to have his Faith increased and therefore he prayes unto Christ to help his Unbelief So in the Apostles Luke 17. 5. Though they were yet weak in Faith yet there was in them a care to resist unbelief and to pray for increase of Faith So in David Psal 77. 10. and Psal 42. 5. In Jonah chap. 2. Use 1 Use 1. To examine our Faith by this Look whether we daily labour and strive against the contrary sin of Unbelief and doubtings of God's favour and of his Word and Promises and whether it be our earnest desire and care to use all good means whereby to grow in Faith and to have our hearts more and more settled in the belief of God's Power and Mercy and of his Word and Promises made to us in Christ whether we carefully and conscionably use the means appointed of God to increase and confirm our Faith as the hearing reading and meditation of the Word of God the frequent use of the Lord's Supper Prayer c. Dost thou desire the sincere Milk of the Word c. If it be thus with thee it argues Faith to be begun it thee and though it may be yet but weak and feeble yet that it is a true and saving Faith On the contrary if no such striving against unbelief and doubtings no care or conscience of using the means for increase of thy Faith no love to the ministery of the Word no desire or care to come often to the Sacrament of the Lord's Supper but art negligent this way as many of you shewed your selves to be the last Sabbath If no care to seek unto God by daily prayer for the strengthening of thy Faith and for the helping of thy Unbelief this argues want of true Faith in thee and that thou art as yet utterly destitute of this precious Grace For if it were in thee in any measure though never so weak it would shew it self by resisting the contrary sin of Unbelief by all means and by causing in thee a most earnest desire and endeavour daily to grow and increase in Faith As it is with all sanctifying Graces of the Spirit of God so with Faith it is of a growing Nature like the grain of Mustard-seed which though very small at first in the seed yet groweth by degrees to a tall Tree c. Like the Cloud which appeared to Elijah small at first like an hand-breadth c. Vse 2 Use 2. See what to think of such as say They have alwayes believed and never doubted of their Salvation a sign they never truly believed For true Faith is not onely joyned with a feeling of Unbelief and doubtings but with resistance and striving against it c. A true Speech He that never doubted never truly believed Observ 3 Observ 3. In that he prayes to Christ for increase of Faith we may gather That true Faith is the Gift of God or of Christ and that not onely in regard of the first beginning but also of the increase of it Ephes 2. 8. By Grace ye are saved through Faith and that not of your selves It is the Gift of God Hebr. 12. 2. Christ is said to be both the Authour and Finisher of our Faith Vse 1 Use 1. This must teach us what to do when we feel the weakness of Faith seek to him that is the Authour and Finisher of our Faith to perfect his own work begun in us Pray with the Disciples Luke 17. 5. Lord increase our Faith Vse 2 Use 2. To comfort us against the weakness and imperfection of our Faith when we consider whose work it is to confirm our Faith even the work of God and of Christ himself who is Almighty and therefore able to strengthen our Faith though never so weak He that hath begun the work both can and will perfect it unto the Day of Christ Phil. 1. He will not quench the smoaking Flax c. Isa 42. Mark 9. 25 26 27. When Jesus saw that the People came running together c. May 27. 1627. HItherto of the Antecedents of the Miracle which made way unto it Now followeth the Miracle it self with the manner of our Saviour's working of the same Concerning which three things are set down 1. Our Saviour's reproving and charging of the Devil to go out of the child ver 25. 2. The miraculous Effect which
3. Little Children do not disdain or contemn others with whom they live but think well of them though their inâeriours Let the Child of a Nobleman and of a Poor man be brought up together and the one will not despise the other but so carry himself as if he were his equall in Birth Is it so with us one towards another Do we esteem well of others though our inferiours Do we condescend to them of low degree as we are willed to do Rom. 12. 16. See Phil. 2. 3. If it be so it argues humility and that herein we resemble little Children 4. Little Children are not ambitious after high Places Honours or Dignities but are well content with their present Condition Look whether it be so with us whether in this property of humility we do resemble little Children as David did Psal 131. 1. I do not exercise my self in things too high for me So Paul Phil. 4. 11. 5. Little Children are tractable to admonition and easily reclaimed from a fault when they are told of it there is no such stubbornness in them or unwillingness to be admonished or reproved for a fault as is in elder persons Look into our selves whether it be so with us Are we tractable and willing to be admonished of our faults and corruptions and ready to reform what is amiss If so it is an excellent sign of true humility and that we are like unto Children herein As the contrary is a sign of Pride See David's example Psal 141. Let the Righteous smite me c. 6. Little Children are not contentious but of a peaceable disposition or if any strife arise between them it is soon appeased and ended Look whether we be like to Children in this Do we hate strife and indeavour to keep the unity of the Spirit in the bond of peace Ephes 4. 3. Do we seek Peace and follow after it If we do it is a good sign of humility and that we resemble Children therein For an humble disposition is alwayes peaceable as on the contrary through Pride commeth contention Prov. 13. 10. Use 3 Use 3. For exhortation to stir us up to labour to find in our selves this excellent property of good Christians which is to resemble and be like unto little Children in the Grace of true humility c. See before ver 37. Observ 4 Observ 4. In that our Saviour speaking of the offences and wrongs which should be committed against his true Disciples doth make mention of the humility of his Disciples calling them little ones in regard of humility thereby to imply that the more humble and lowly they were the more apt they should be to be offended or scandalized by wrongs and abuses offered to them in the World Hence we may gather That the more humble and lowly the Saints of God are in their behaviour and carriage the more apt they are to be scandalized by wrongs and abuses offered to them in the World The more apt to be condemned and abused by profane men c. Their humility and lowliness of carriage before God and amongst men is an occasion oftentimes to make them be the more contemned and abused by men of this World The more humble David was the more apt no doubt he was to be despised and wronged by Saul and by Absolon his own Son So the Disciples of Christ the more humble in their carriage and like unto little Children the more subject they were to contempt and injuries in the World to be hated persecuted imprisoned yea put to death for Christ's name So the Martyrs c. Luke 18. The humble Publican was contemned and vilified by the proud Pharisee and that so much the more as is likely because of his humble and lowly carriage So those Believers Hebr. 11. 37. as they did excel in humility for true Faith and true humility alwayes go together so were they greatly contemned and abused in the World Use 1 Use 1. See how contrary the practice of the Word is to the will of God! For whereas the Lord would have his Saints to be loved and honoured the more for their humility on the contrary the World takes occasion from their humble carriage to contemn and abuse them the more Take heed therefore how we conform to the practice of the World in this or other matters Vse 2 Use 2. See how needfull for us if we profess to be in the number of Gods true Saints to love and honour such Christians as are truely humble and do shew it in their carriage For the more apt the World is to contemn and abuse such the more ought we to honour and shew love to them God will have such humble Christians to be greatly loved and honoured and Who shall love and honour them if we do not seeing the world doth rather dishonour them by all kind of contempt wrongs and abuses offered to them Mark 9. 42. And whosoever shall offend c. Octob. 21. 1627. THese words contain a threatening of a grievous Judgment or Punishment denounced by our Saviour against such as shall offer wrong or injury to his true Disciples In which Threatening are three things contained 1. The Persons against whom it is denounced described by the sin which they commit and are guilty of Such as shall offend Christ's Disciples 2. The Persons against whom the former sin should be committed viz. good Christians described two wayes 1. By the Name or Title given them by our Saviour in that he calls them his little ânes 2. By one special property Such as believe in him 3. The Judgment it self threaâned against any that shall offend such Better for him that a milstone c. Touching the first I have spoken viz. the persons threatned c. In part also of the second which is the persons offended viz. of the first thing by which they are here described which is the Name or Title given them being called little ones Now followeth the second thing by which they are described viz. Their special quality or property in that they are said to be Believers in Christ That believe in me That is who do not only believe me to be the true Messiah but do by faith rest on me onely for salvation as the words were explained before But for more full opening of them it is needful to speak something here briefly touching the nature of true justifying and saving faith such as our Saviour here speaketh of Which may thus be described as ye have often been taught at other times True faith is a grace of the Spirit by which a Christian doth apprehend and apply Christ and his benefits to himself in particular 1. It is a grace of the Spirit That is such as is wrought in us by the sanctifying Spirit of God which is therefore called the Spirit of faith 2 Cor. 4. 13. and Phil. 1. 29. To you it is given to believe on Christ c. 2. Whereby a Christian doth apprehend and apply Christ c.
do not yet feel it labour and strive unto this practice of faith especially then when thou feelest the burden of thy sins and fearest God's wrath Then especially labour by faith to cast thy self upon Christ and to rely on him for pardon of sins c. Observ 3 Observ 3. In that our Saviour joyneth these two Properties together in his disciples 1. That they were little ones in humility 2. That they were believers in him hence we may gather That true faith and true huââlity go alwayes together in such as are good Christians they are inseparably joyned as the cause and the effect in every true Christian faith being the cause and humility the effect and such an effect as is never severed from the cause See this in the Publican Luke 18. he was both a true Believer as appears in that he went away justified which could not be without faith and withall he was very humble in himself as appeared by his carriage looking downward and standing far off c. So Luke 7. in that woman that washed Christ's feet with her tears c. Matth. 8. 8. the Centurion excelled in faith and likewise in humility thinking himself unworthy that Christ should come under his roof c. Reas 1 Reasons 1. There is a connexion of all sanctifying graces of the Spirit in the regenerate especially of such as are fundamental and most necessary to salvation so as he that hath one hath all in some measure Therefore he that hath faith must needs have humility 2. By true faith the Believer doth apprehend God's mercy in Christ for the pardon of his sins which cannot be without a true feeling of sin and godly sorrow for it which is the ground of true humility 3. Faith doth apprehend Justification by free grace and mercy of God without any merit or worthiness in the person and so causeth the Believer to deny himself and his own righteousness in the matter of his Justification and so to be humble Vse 1 Use 1. See here again how we may try and know true faith in our selves viz. by this inseparable effect and companion of it which is true humility if thou be truly humble and lowly in heart and in thy whole âaâriage even as a young child And this argues thee to be a believer in Christ and to be indued with some measure of true faith which is the mother of humility c. Use 2 Use 2. If we would be truly humble as little children c. as we must be if ever we come into the Kingdome of Heaven then labour first for the grace of true faith to apprehend God's mercy in Christ Jesus for pardon of sins c. This will cause and bring forth in us true godly sorrow and grief for thy sins and so work true humility for a heart truly broken for sin is alwayes an humble heart True faith will cause thee to deny thy self and all that is in thee in the matter of thy Justification and Salvation and make thee go and seek to Christ alone and this will make thee truly humble c. Now followeth the third and last thing to be spoken of in this Threatening denounced by our Saviour against such as offend or wrong his true Disciples viz. the grievous punishment threatned against such set forth by comparison to the punishment of such malefactors as were wont to be drowned in the Sea with a stone about their neck c. Observ 1 Observ 1. The Lord will most severely judge and punish such as give offence to his Saints and servants by any wrong or injury offered unto them As he will reward such as do good to his Saints as we heard before in the Verse foregoing so he will severely punish such as wrong them This may appear in that our Saviour here denounceth such a grievous threatening of Judgment against such that it were better for one to have a milstone hanged about his neck c. This shews that the Lord will severely punish and be revenged of all such as offer wrong to his true Servants and that both in this life and after this life 1. In this life with temporal Judgments Gen. 12. 3. the Lord telleth Abraham that he would curse such as cursed him And we have Examples of the temporal Judgments of God inflicted in this life upon such as have wronged or abused his faithful Servants and not only upon particular persons but upon whole families as upon Pharaoh and his house for taking Abraham's wife from him wrongfully Gen. 12. 17. So upon Abimelech King of Gerar and his house for the same sin Gen. 20. 18. Therefore Psal 105. 14. it is said He reproved Kings for their sakes viz. not onely in words but really by plaguing and punishing them for his servants sakes yea upon whole Nations Matth. 23. 35. Our Saviour threatens the Jews that upon them should come all the righteous blood of God's servants that had been shed upon the earth from the blood of Abel unto the blood of Zacharias c. The Histories of the Church are full of examples in this kind viz. of God's Judgments in this life upon the persecutors of his Saints c. 2. After this life God will most severely punish such as offend and wrong his faithful servants by eternal Judgment and damnation in Hell if they repent not This is chiefly implyed in this place when our Saviour sayes It were better for one to have a milstone c. Therefore also Matth. 18. 7. a Woe is denounced against such as are the cause of such offences and injuries against the Saints of God 2 Thess 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire c. And if it be so that the Reprobate shall be condemned at the last day for not doing good to the Saints of God Matth. 25. 41. how much more for doing them hurt c. Use 1 Use 1. This serves for the terrour of all such as are guilty of this sin of offending the Saints or Servants of God by any wrongs injuries or abuses offered to them in word or deed Let them know and be assured that howsoever the Lord do for a time permit and suffer them to wrong or abuse his Servants yet he will not alwayes suffer it but will in due time most severely punish and be revenged on them for all the wrongs they have offered to his servants He hath threatened to do it and it is just with him to do it and therefore he will most certainly doâst The wrongs and abuses offered to his Saints and Servants are so many indignities done against the Lord himself and so doth he esteem them and therefore cannot but severely judg and punish such both in this life and after this life in Hell who are guilty of this sin of offending and scandalizing his servants by such wrongs and
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
Now this zeal and earnestness consisteth in 2 things chiefly 1. In being affected and moved in his own heart with that which he delivereth feeling the power of it in himself 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught now this is done by the particular applying and earnest urging and pressing of the Doctrine taught unto the consciences of the hearers when it is not only delivered in general manner and so left but particularly applied yea and this Application urged ãâ¦ã unto the consciences of the People for the reproving and convincing of sin in them and for the stirring of them up to gooâ ãâ¦ã Eccles 12. 11. The Doctrine of the Word preached by the Ministers of it is compared to Nailes fastned to shew that it must bâ driven home and up to the head as it were by the hammer of Application Use Seeing Ministers must be zealous and earnest in their Preaching hence it follows that you that are hearers should be affected and moved with this our zeal and earnestness As it is our part to cry out and lift up our Voice as John Baptist did that is to be zealous and earnest in exhorting reproving convincing c. So it is your part to be moved with this our crying and to shew that you are moved with it by avoiding the sins that we cry out against and by embracing and practising the good duties unto which we so earnestly exhort As we are to cry unto you by earnest exhortations admonitions reproofs and threatnings out of the Word of God so you must not suffer us to cry in vain to you Amos 3. 6. Shall a Trumpet be blown in the City and the People not be afraid Shall we sound the Trumpet of the Word loud in your ears and should you not be moved at it Some indeed are so blockish and sensless that cry we never so loud to them by exhortation reproof or threatnings they are no more moved at it than the Pillars of the Church they sit gazing about or else fall asleep and are not once moved or touched with any feeling of that which is delivered If John Baptist himself were here to cry unto them to leave their sins and to turn to God by new obedience we may probably think that these would be little or nothing moved at his cry but like deaf Adders they would stopp their ears though the Charmer should charm never so wisely At the zealous Sermon of Peter a great number were pricked in their hearts Act. 2. But now adaies few or none are once moved at the zealous and earnest exhortations admonitions and reproofs delivered to them by God's Ministers But remember this That as we are to shew zeal and earnestness in delivering the Word so you are to be affected and moved in heart with that which is thus delivered the Lord hath not appointed us to cry and lift up our voices in vain but he will have you to hearken to our earnest Cry and to be moved with it Obser 2 Again in that John Baptist is said to have cryed out in preaching this shewed his boldness and hence we learn That Ministers of the Word should with courage and boldness of spirit deliver the word and message of the Lord. Ephes 6. 20. Paul would have them pray for him that he might speak the Word boldly as he ought to speak This is enjoyned the Prophets that they should not fear the faces of men in reproving sin as Jer. 1. 17. Ezek. 3. 9. Fear them not neither be dismaied at their looks c. We have examples for this Eliah boldly reproving Ahab 1 King 21. John Baptist also boldly and plainly telling Herod that it was not lawful for him to have his Brother's wife Mark 6. 18. Act. 4. 13. See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness or to suffer himself to be hindred by it from doing his Duty We must remember that we deliver not our own message but the word and message of God himself and that we speak in his name not in our own name and therefore we should with all liberty and boldness deliver this Word of God not forbearing to reprove sin nor concealing any part of God's Truth for fear of mens displeasure Cry out boldly against sin as Elias and John c. To proceed In the Wilderness touching this Wilderness which was the place where John Baptist cryed and preached so zealously we shall speak more fitly upon the next Verse I proceed now to the sum and substance of that which he cryed in these words Prepare ye the way of the Lord c. First to open the words Prepare the way c. Whereas there is some little difference between the words as they are alleged here by the Evangelist and as they are found Esay 40. 3. We must not marvail at it for the Writers of the New Testament use much liberty in citing places out of the Old Testament not alwayes tying themselves to the very words of the Text alleged without adding or diminishing from them but they content themselves with alleging the words in such manner as seemed for their present purpose in the mean time not altering the substance of the matter So here St. Mark leaveth out some words which Esay hath as those words in the desert but they are implyed in the words going before in that it is said The Voyce of one crying in the Wilderness so that the sense is not diminished by leaving them out in this place The like may be said of those other words our God which Esay hath but St. Mark passeth them over yet they are implyed in the word Lord. But to come more nearly to the opening of the words Prepare ye the Way c. The meaning is Make ready your selves and your own hearts especially to embrace and entertain Christ Jesus the Lord. It is a Metaphoricall speech taken from the custome of Loyall and Dutifull Subjects who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities they use to prepare the way by which he is to passe removing all inconveniences and annoyances out of the way and if there be any that the King may have a clear way and passage So John Baptist exhorted the People to prepare their hearts for the coming of Christ to give Him entertainment Make his paths straight or plain and eeven This is but a repetition of the same thing in other words the meaning is this That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts So much of the words The Instruction follow Obser 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ Hence we may learn that by nature we are altogether unfit to embrace Christ aright and to give entrance and
us nor his protection over us in the discharge of it See Psal 91. 11. Use Use This reproveth such as rashly adventure upon the undertaking of such Callings Offices and Actions for the vvhich they have no vvarrant from God and from his VVord Some take upon them such Callings as are in themselves unlavvfull and sinfull Others take upon them lavvfull Offices yet by unlavvfull means or else vvithout sufficiency of gifts for discharge of them Hovv can such go on with courage and constancy in discharge of their Duties or expect any blessing or protection from God in those things vvhich they undertake seeing they have no assurance in their consciences that God hath called them thereunto So much of the generall Point Novv I come to those Points of Instruction vvhich do more particularly arise from the VVords Observ 1 Observ 1. From the first miraculous Sign shevved at the Baptism of Christ namely The visible opening of the Heavens upon him or unto him for so it is said Math. 3. 16. Hence vve may gather That our Saviour Christ even vvhilst he lived on Earth in the state of his humiliation vvas nevertheless a Person of great Honour Glory and Majesty This vvas shevved by the very opening of the Heavens upon him this shevved the Glory and Majesty of Christ's Person in that the very Heavens did a kind of Homage and Reverence unto him in that they vvere divided and cut in sunder as it vvere over his head at this time of his Baptism The reason of this Glory and Majesty of Christ's Person living on Earth is this because he vvas even then not a meer Man but God and Man even the Son of God incarnate Novv if he vvere a Person of such divine Glory and Majesty vvhilst he lived in the form of a servant upon Earth hovv much greater Glory and Majesty hath he novv obtained being advanced to God's right hand in the Heavens But of this excellency of Christ's Person vve heard before Ver. 7. Observ 2 Observ 2. VVhen our Saviour Christ vvas called to take upon him his publick Office the Holy Ghost cometh dovvn upon him in miraculous manner to shevv that he vvas novv furnished vvith all sufficiency of spirituall gifts and graces requisite for the discharge of that Office Hence vve learn this That vvhomsoever God calleth to any Office or Function those he furnisheth and inableth vvith gifts sufficient for discharge of that Office and Calling to vvhich he appointeth them This is true of publick and private Offices and Callings 1. Of publick Whomsoever God calls to the Office of civil Magistracy in the Commonwealth those he indueth with the Spirit of Wisdom and Courage fit for that Calling Examples of this we have in Moses Joshua Saul 1 Sam. 10. 9. Solomon c. So also those that are called of God to the Office of the Ministery they are furnished of God with gifts of the Spirit answerable to that Calling as the gift of Knowledge Utterance c. This we see in the calling of the Prophets as Jer. 1. 9. The Lord touched his mouth and said unto him Behold I have put my words into thy mouth So also Ezek. 2. The Lord incouraged him and put his Spirit into him when he called him to Prophesie So when the Apostles were called to Preach the Gospel the Holy Ghost was sent upon them Acts 2. 2. This also is true of more private Callings as the callings of ãâã and Masters of Families that those whom God appointeth unto these Callings and Places he doth also qualifie them with such gifts as are fit for the discharge of them else they cannot be said to be called of God to such Offices if they be not in some measure qualified with gifts fitting for them Vse 1 Vse 1. This convinceth many to be wrongfull Usurpers of those Offices and Callings wherein they live and that they were never called of God unto them because they are not qualified with gifts sitting for such Callings How many Ministers are there which live in that Calling and yet want ability or willingness to teach the Word How many Magistrates and Governours in the Commonwealth that want Wisdom Courage and Zeal for God's glory How many Parents and Masters of Families that are not able to Govern their Families aright not able to Catechize their Children and Servants c. Let all such know That God never called them to those Places and Offices for the discharge of which he hath not qualified them with some sufficiency of gifts Use 2 Vse 2. If we would be assured That God hath called us to those Places and Callings wherein we live let us labour to see and know our selves to be qualified with gifts answerable to them else never presume that God hath called thee to undertake any Office or Function Publick or Private if he have not furnished thee with some measure of sufficiency and ability to discharge that place in which thou livest Observ 3 Observ 3. From the manner of the Holy Ghost's descending upon our Saviour Christ in that it was in the shape of Dove to shew what kind of person Christ should be and how qualified by the Spirit namely likely unto the Dove Hence we may gather That Christ Jesus is such a Saviour as doth in nature disposition and properties fitly resemble the Dove For the clearing of this We must shew what are the speciall properties of a Dove that so we may see how our Saviour Christ is qualified with such vertues as are resembled in the Dove 1. The Dove is an ignorant and harmless Creature Math. 10. 16. Be harmlesse as Doves So our Saviour Christ was most innocent and harmless Yea He was pure from all spot of sin both in his Conception and Birth as also in his Life Heb. 7. 26. Such an High Priest became us who is Holy Harmless Undefiled separate from sinners c. 2. The Dove is a loving and tender-hearted Bird. Aristotle commends them for chast loving each other Histor Animal l. 9. c. 7. And some write that the Dove is very loving to her young Ones and carefull to cherish them So Christ is a most loving Saviour to us so greatly loving us that he laid down his Life for us Ephes 3. 19. The love of Christ passeth knowledge 3. The Dove is a meek and gentle Creature some write of it that it hath no gall and hence is that Proverb in Greek ãâã ãâã ãâã ãâã ãâã Calepin So Christ Jesus is to us a meek and gentle Saviour Math. 11. Learn of me that I am meek c. So the Apostle saith I beseech you by the meekness and gentlenesse of Christ c. Use 1 Vse 1. This is matter of singular comfort to the faithful Members of Christ for Christ being innocent and harmless like the Dove yea pure from all spot of sin this his purity and holiness is imputed to so many as truly believe in him and by it they are accepted as holy and pure through
Seeing God the Father doth affect Christ with such intire love by this we see the greatness of his love to us in giving this his dear and beloved Son to dye for us That we might be saved Abraham shewed his great love to God in being content to sacrifice his beloved Isaac at his commandement How much more doth God the Father set out his infinite love to us in giving his beloved Son Christ Jesus to death for us John 3. 16. Labour to see this love of God to us and to be truly thankfull for it Use 2 Use 2. Seeing Christ Jesus is so dear unto God the Father let him be so also to us Let us set our principall love and delight on him He is worthy of our best love seeing he hath so loved us that he hath layd down his life for us Therefore say as David Psal 73. 25. Whom have I in Heaven c Ignatius said His love was crucified meaning Christ whom he most dearly affected So let us shew our love to Christ by preferring his Glory before all wordly things that are dearest to us and by our conscionable obedience to his Will John 21. 15. Peter lovest thou me Feed my Sheep c. Vse 3 Use 3. Terror to all Enemies of Christ which contemn and set leight by Him or his Will and Word God the Father loving him so dearly will certainly be avenged on all that oppose themselves or shew contempt against this his beloved Son Psal 2. He shall speak to them in his wrath c. See afterward upon Cap. 9. Ver. 7. Observ 3 Observ 3. In whom I am well pleased Hence gather That Christ Jesus is the ground and cause of all that love which God the Father doth bestow on Men therefore at the Birth of Christ the Angels sang Glory to God on High in Earth Peace Good will towards Men Luke 2. 14. Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ John 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them and I in them Reas Reas In our selves we are sinfull and so the just object of God's hatred and wrath therefore he cannot love us as we are considered in our selves but onely in Christ and for his sake alone Use 1 Use 1. See then the misery and wofull Estate of unbelievers and wicked men that are out of Christ having no part in him nor union with him by Faith they are odious to God and lyable to his wrath abiding under it yea they are the very fewell of his burning displeasure Think of this thou that art an unbeliever That hast no union with Christ by Faith what if thou have wealth and honour in the World What though thou be in favour with Men yet if thou be not in Christ thou art out of God's favour yea thou abidest under his wrath What good will wealth do to that Subject that is out of the Prince's favour c Use 2 Use 2. Comfort to all that know themselves to be in Christ and to have put him on by Faith they may assure themselves of God's love towards them For as he loveth Christ so he cannot but love all that are in Christ for his sake as he is well pleased with him so with all the faithfull in him If therefore thou be a true believer in Christ thy case is happy thou needest not to fear God's hatred or anger against thee whatsoever thy sins have bin and how much soever thou hast provoked God by them yet now his anger is appeased towards thee in his beloved Being once reconciled to God in Christ and being accepted to his favour no Creature shall ever separate thee from this love of God in Christ Rom. 8. 38. Use 3 Use 3. Would we have part in God's love and have him appeased towards us in regard of our sins then labour to have part in Christ and to have union with him by true Faith c. Mark 1. 12 13. And immediately the Spirit driveth him into the Wilderness c. Aug. 30. 1618. THe History of the Life of our Saviour containeth in it principally two things 1. His Speeches or Sayings 2. His Actings and Doings For unto these two Heads we may referr all those things which the Evangelist recordeth touching the Life of Christ So doth St. Luke abridge the life of Christ Acts 1. 1. I purpose not to lay down any generall division of all this History joyntly considered but to handle every Chapter by it self And first touching this Chapter we have in it five principal Histories recorded by the Evangelist 1. The Baptism of Christ usque ad ver 12. 2. The temptations of our Saviour Christ Ver. 12. 13. 3. His preaching in Galilee of Capernaum and the Villages near to it Ver. 14. 15. as also Ver. 21. 22. and again Ver. 35. c. unto the 40. 4. The calling of four Disciples Peter and Andrew James and John Ver. 16. c. unto the 21. 5. Certain Miracles wrought by our Saviour Ver. 23. c. unto the end of the Chapter Hitherto we have heard of the first generall part of this Chapter namely touching the Baptism of our Saviour Christ where also we have heard of the solemn installing of him into his publick Office of Mediator which followed upon his Baptism Now we are come to the second part of this Chapter which is concerning our Saviour being tempted by Satan Ver. 12. 13. As we have hitherto heard the History of his Baptism and therein of his solemn Calling and Investing to his publick Office so now we shall see the execution of this his Office and how he carryed himself in it c. Of his Baptism Hactenus dictum The History of Christ's temptation follows It is briefly set down by Mark more largely and particularly by Mathew and Luke As it is set down by St. Mark in these 2. Verses we may consider in it three things 1. The preparative unto his temptations viz. His being driven into the Wilderness Ver. 12. 2. The temptations themselves in the beginning of the 13. Ver. 3. The good Angels Ministred to him Touching the first thing namely the preparative to his temptations which was His being driven into the Wilderness This is amplyfied in this 12. Ver. by three Circumstances 1. The time when Immediately 2. The Author or efficient cause of his driving The Spirit 3. The place whither into the Wilderness Immediately That is so soon as he was baptized and solemnly authorized from Heaven to his publick Office as before we heard The Spirit Not the evil spirit that is the Devil but the Holy Ghost the third Person in the Trinity This is plain Luke 4. 1. Driveth ãâã ãâã ãâã ãâã ãâã thrusteth him forth properly So Math. 9. ult Some by driving understand a bodily transportation of our Saviour into the Wilderness by the power of the Holy Ghost carrying him through the Ayr as
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. âhus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in âhese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oââ formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil ãâ¦ã the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
Luke 1. 35. Again as he was Holy and Pure from Sin in his Conception and Birth so also in his whole Life in that he was perfectly conformable to the Law of God the Rule of Holiness 2. In regard of his Church he is Holy conveying and communicating his Holinesse to the Faithfull sanctifying his Church See 1 Cor. 1. 30. Eph. 5. 25. Use 1 Use 1. Comfort to the Faithful that are lively Members of Christ He will impart his holinesse to them sanctifying them by his Spirit And besides the inherent holiness of his own Person is imputed to them of God upon their believing in his Christ This may comfort them against the manifold impurities and sinfull corruptions which they find and complain of in themselves Use 2 Use 2. Strive to resemble Christ in holinesse labouring for a sanctifyed Heart and Life c. The more holy the more like unto Christ Mark 1. 25 26. And Jesus rebuked him saying Hold thy peace and come out of Him And when the unclean Jan. 3. 1618. Spirit had torn him and cryed with a loud Voyce he came out of him VVEE have heard of the Description of the Person upon whom this Miracle was wrought Now followeth the Miracle it self concerning which two things are recorded by the Evangelist in these two Verses 1. The means freely used by our Saviour in casting out the unclean Spirit viz. The words which he spake to him consisting of two Parts 1. A Reproof 2. An Injunction commanding him to be silent and to go out of the party possessed Ver. 25. The second thing is the effects which the words of our Saviour wrought upon the unclean Spirit causing him 1. To tear the Body of him that was possessed 2. To cry Out 3. To go out of the Party Rebuked him Or sharply Reproved him for confessing him Hold thy peace Or be Dumb or Silent Quest Quest Why doth our Saviour Rebuke him for confessing him and enjoyn him silence Answ Answ 1. Because the Devil was no fit person to professe Christ or his Truth and that because he is the Father of lies and the greatest emeny to Christ and his Truth Therefore our Saviour would not accept of his confession 2. Because he knew the Devil confessed the Truth with an evil intent and purpose and for sinister ends as we have heard before viz. 1. To flatter Christ and to perswade him if it might be to let him alone and not to cast him out 2. To discredit the Truth by his Testimony 3. To perswade the People that our Saviour had some commerce and fellowship with Satan and used his help in working Miracles because he seemed to commend and honour him so much Now our Saviour knowing the Devil's Hypocrisie and deceitfulness in confessing him for such evil ends doth therefore reprove him and command him silence 3. The time of the full manifestation of Christ's glory was not yet come c. It followeth in the words And when the unclean Spirit had torn him That is tortured his Body with much pain either by racking the Members or joynts of it oâ by ãâã it violently from place to place for it is said Luke 4. 35. That he threw him into the midst of them yet withall it is ãâ¦ã That he hurt him not that is though he put him to great pain and torture yet he had no power to maim any membeâ ãâ¦ã of his body but the man remained whole and sound having all the limbs of his Body perfect after the Devils going out of him Quest Quest Why did the Devil thus torture him immediately before his going out Answ Answ To shew how unwilling and loath he was to be dispossessed and cast out therefore he would do all the hurt he could before he went out Therefore also it follows That he cryed out aloud not onely for fear of Christ's Power but also to shew how he was vexed and grieved at this that he must be cast out shewing his unwillingness to leave his Hold. He cryed Out Not that he uttered any words or speech as he did before but onely a confused hideous noyse expressing his fear and grief for that he must be thrown out So much of the sense of the words in these two Verses Observ 1 Observ 1. In that our Saviour would not suffer the unclean Spirit to confesse him we learn That it is good wisdom for us not to hearken to the Devil though he speak that which is true in it self Reas Reas Because Joh. 8. 44. he is a Murtherer from the Beginning and abode not in the Truth because there is no Truth in him when he speaketh a lye then speaketh he of his own for he is a lyar and the Father thereof Though he sometimes utter that which is true in it self yet it is not true as it proceeds from him because he speaketh with a lying false and deceitfull intent and purpose that he may insnare us Matth. 4. 6. The Devil spake truth in alledging Scripture yet because he spake it with a deceitfull and lying intention our Saviour would not hearken to his perswasion Use 1 Use 1. How much more are such to be blamed who give heed to Satan when he speaketh that which is false As for example when he perswades them that it shall be for their good if they will yield to his suggestions that they shall gain much profit and pleasure by it as he perswaded Eve So when he perswades Men that they may come to Heaven without Faith or Repentance or that they may escape Hell though they continue in their sins These things being utterly false in themselveâ what folly and madness is it for men to believe the Devil when he speaketh such things If he be not to be hearkened to when he speaks Truth because he speaks it with a lying intention then much lesse should we hearken to him when he speaketh things utterly false in themselves Use 2 Use 2. Have nothing to do with Satan nor give any heed at all to any thing when he speaketh or perswadeth seek not to learn the Truth of Satan c. Whether it be true or false in it self yet still that which he speaketh is false and deceitfull as it comes from him because in every thing that he speaketh he intends our hurt and mischief Gen. 3. 5. When the Devil perswaded Eve that if they would taste of the forbidden Tree they should come to know Good and Evil this was true in some sense but the Devil spake it with a lying and deceitful purpose Therefore it had bin far better for her not to have hearkened to him Observ 2 Observ 2. In that our Saviour commandeth the evil Spirit to be silent and to go out and he is forced to obey his command Hence we learn That Christ is Lord over the wicked Angels having absolute Power and Authority over them to over-rule them at his pleasure If he had this Power and Authority over them while he lived on Earth in
preparatives that went before his Preaching one whereof is that Simon Peter with the other Disciples that were with him viz. Andrew James and John did follow after Christ to find him out Ver. 36. The other is the mutuall conference that passed between Christ and them after they had found him In which conference we have two things to consider 1. Their speech used unto Christ making report to him of the Capernaites seeking for him Ver. 37. 2. His answer to them In which 1. He requires them to go with him into the next Towns that he may Preach there 2. He alledgeth a reason for that end Ver. 38. First To explain the Words and then to gather the Instructions which arise from these three Verses Followed after him The Greek word ãâ¦ã fâllow diligently Quest. Quest Wherefore did these Disciples thus diligently follow ãâ¦ã âone apart Answ 1 Answ 1. Out of a desire which no doubt they had to enjoy his sweet and heavenly society as they had done before 2. Out of a conscience which they had of that Duty unto which they were lately called which was to be his Disciples and ordinary followers of him All men seâk for thee That is all those of Capernaum where he preached and wrought so many Miracles the Day before Quest 1 Quest 1. Wherefore sought they Him Answ Answ That having found him they might perswade him to stay with them in the City of Capernaum where he had begun to Preach and Work Miracles Luke 4. 42. It is said The People sought him and came unto him and stayed him that he should not depart from them Quest 2 Quest. 2. What moved these Capernaites so much to desire Christ's company and presence Answ Answ No doubt they were moved to it chiefly by two things 1. By the hearing of his divine Doctrine and powerfull Preaching which was such as bred astonishment in them as we heard Ver. 22. 2. By the sight of his great Miracles which he had wrought among them in so great a number This bred a high esteem of his person and to cause them to desire his abode with them Quest 3 Quest 3. Did all these seek Christ in sincerity of heart and out of a true love to him and to his Doctrine and Miracles Answ Answ It is likely that many if not the greatest part desired his company for sinister respects as either for Novelties sake because they heard and saw strange things spoken and done by him or else because he did good to the bodies of so many by curing diseases and casting out Devils and yet it is probable that some of them did unfeignedly seek Christ out of love to his Person and out of a sincere desire to profit by his Doctrine and Miracles Ver. 38. Let us go into the next Towns The Greek word is ãâã ãâã ãâã ãâã ãâã which signifieth as much as Village-Towns whereby are meant such Towns as were lesse then Cities and bigger then the ordinary smallest Villages and it appears by that which follows Ver. 39. that they were such Towns as had Synagogues in them Therefore came I forth This is to be understood of his incarnation or coming in the Flesh Then he came forth from God and came into the World The like Phrase used Joh. 8. 42. where he saith He proceeded forth and came from God and Joh. 16. 27. Ye have believed that I came out from God c. Therefore Luke 4. 43. he saith That he was sent for this purpose Now in these words when he saith he came forth or was sent for this end to Preach in other Towns he yieldeth a sufficient reason why he would not stay at Capernaum as the People would have him namely because he was Called and Appointed of his Father to Preach in other Towns as well as in Capernaum and for this end He came into the World Quest Quest Is it lawfull or fit for Ministers of the Word in these times to go up and down from place to place and to preach in every place where they come as Christ did not settling themselves in any one place Answ Answ Not so for our Saviour had a speciall Calling to preach in sundry places and namely in all the Towns and chief Villages of Galilee as himself here sheweth So had the Apostles a generall Commission to preach to all Nations Matth. 28. 19. But now the ordinary Pastors of the Church have no such warrant Therefore they may not ordinarily wander up and down and take upon them to preach every where where they come but keep themselves to that particular Place and People over which they are set to teach them So 1 Pet. 5. 2. Feed the Flock of God which is among you c. or as some read it which dependeth upon you And Acts 20. 28. Take heed to your Selves and to all the Flock over which the Holy Ghost hath made you Overseers c. Not but that it is lawfull sometimes upon extraordinary occasions for an ordinary Pastor or Minister of the Church to Preach abroad out of his own Cure but he is not to keep an ordinary Course of wandering about to preach So much in way of clearing the just meaning of these three Verses Now I come to the Instructions Observ 1 Observ 1. From the example of the Disciples and of the People of Capernaum so carefully and diligently seeking Christ and desiring to enjoy his bodily presence we may learn the like care and diligence in seeking to enjoy his Spirituall presence yea if they were so carefull and desirous to have his Bodily presence then much more should we desire and labour to enjoy his Spirituall presence Quest Quest What is this Spirituall presence of Christ Answ Answ It is that whereby he being now in Heaven onely as touching his humane nature yet is present in and with the Faithfull on Earth by his Spirit and by the gracious working of it Matth. 28. ult This spirituall presence we must seek See Cant. 3. 2. Quest Quest How are we to seek Christ's Spirituall presence Answ Answ Labour for Faith by which Christ may come to dwell in our hearts Eph. 3. 17. Use the means to attain to it 1. Attend upon the publick Ministery of the Word where Christ is present to work Faith Matth. 28. 20 Cant. 1. 8. 2. Come often to the Lord's Supper c. Use 1 Use 1. This reproveth such as have no desire of Christ's Spiritual presence in their hearts neither do they seek or labour for it They use not the means to get Faith in Christ whereby He might come to dwell in their hearts and to rule and bear sway in them by his Spirit They come not duly to hear the Word c. All this neglect of seeking Christ's presence is because they feel no want of it they know not how miserable they are without Christ and without his Spirit dwelling in them therefore they are content to be without him still Use 2 Use 2. Let us above all
him to be God and consequently to be the Messiah We therefore must here learn to embrace Him and believe in Him as in the onely Saviour of Mankind seeking Salvation in none other Use 3 Vse 3. This is also matter of great comfort to the faithful to consider that Christ being God as well as Man and having all Divine Power in his hands is therefore able perfectly to save and deliver them from all evils and miseries of Soul and Body and able also to confer on them all good things necessary for this life or that which is to come Trust perfectly in this all-sufficient Saviour c. Observ 5 Observ 5. In that our Saviour by his Divine Power cleansed and cured this Leper of his bodily Leprosy Hence we may gather that he is also the onely spiritual Physitian that is able and willing to cure the spiritual Leprosies and Diseases of our Souls that is our sins if we come unto him by the Prayer of Faith as the Leper did Luke 4. 18. He hath sent me to heal the broken-hearted The Leprosy of the body which reigned among the Jews was a Type of Sin which is the Leprosy of the Soul and our Saviour by curing this and other dangerous Diseases did shew himself to be that spiritual Physitian also which came into the World to cure the faithful of their sins which are the sicknesses of their Souls This may appear Matth. 8. 17. where the Evangelist from the bodily Diseases cured by our Saviour doth gather that he is that Person of whom the Prophet Esay foretold that he should bear our spiritual Infirmities that is our sins Isa 53. 4. The Reason hereof may be this Sin is the originall and procuring cause of all bodily Diseases therefore our Saviour by curing bodily Sicknesses did shew and declare that he came also to cure mens Souls of their sins And hence is it that we read so often that at the same time when he cured the bodyes of such as were diseased he did also pardon their sins upon their Faith and Repentance Quest Quest How doth Christ Jesus cure the faithful of their sins Answ Answ By a two-fold Soveraign Medicine The first is his own Blood that is the merit of his Sufferings and Obedience effectually applyed to the Conscience of the Sinner whereby he healeth him of the guilt of his sins procuring the pardon of them at the hands of God The second is the Power and Efficacy of his Spirit by which as by a sharp Corrasive he so eateth out as it were and wasteth the Corruption of Sin that it bear not sway in the faithful and withal worketh in them the Grace of true Holiness Vse Seek to Christ not onely in our bodily Sicknesses but chiefly in the Sicknesses of our Souls that is when we feel our sins and the guilt of them lying on our Consciences or the Corruption of them prevailing in us In these cases go to Christ by the Prayer of Faith earnestly entreating him to heal thee of thy sins both of the guilt of them by his Blood effectually applyed to thy Conscience by Faith and also of the Corruption of sin by the Power of his Spirit mortifying and weakning it in thee more and more Mark 1. 43 44 45. And He straightly charged him and forthwith sent him away And saith unto him See Mar. 21. 1618. thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Mosescommanded for a Testimony unto them But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the City but was without in Desert places and they came to Him from every quarter IN these Verses are set down the Consequents which followed upon this Miracle which our Saviour wrought upon the Leper The Consequents are two 1. A straight Charge or Commandment given unto the Leper by our Saviour ver 43 44. 2. The Disobedience of the Leper unto that Charge Ver. ult Touching the Charge of our Saviour unto him it is two-fold 1. Negative Wherein he sheweth what he should not do forbidding him to make the Miracle known 2. Affirmative Shewing what he should do viz. go shew himself to the Priest and to offer for his cleansing the things commanded by Moses for a Testimony unto them He straightly charged him viz. not to publish the Miracle as appears by the words following Quest Quest Why did he so straightly enjoyn him to conceal it Answ Answ Because he foresaw and knew that he would be too forward to make it known Therefore He did not barely forbid him but charged him in threatning manner as the Greek word implyeth not to publish it See thou say nothing c. His meaning is not that he should keep it onely to himself and that he should not at all make it known to any for our Saviour knew that it was fit his Miracles should be known that by them his Divine power and the Truth of his Doctrine might be manifested to the World and therefore we read that at another time He was willing a Miracle of his should be made known Mark 5. 19. Go home to thy friends and tell them c. But our Saviour's purpose here is to restrain him 1. From publishing this Miracle rashly or unadvisedly and in indiscreet manner 2. From revealing it to such Persons as were likely to cavil or take exceptions at it 3. From publishing it at that time being unfit and unseasonable Quest Quest Why was it an unseasonable time Answ Answ 1. Because our Saviour was yet in the state of his Abasement and was so to continue till the time of his Resurrection and his Divine Glory was to be manifested by degrees till then and not all at once See Matth. 17. 9. Vide Jansen Harm Evang. cap. 34. pag. 189. 2. Because the People were too much addicted to the Miracles of Christ without due regard to his Doctrine therefore if his Miracles should be too commonly known the People would so flock after him to have Miracles that it would hinder his Preaching See Bezâ on Matth. 8. 4. and Calvin Harm p. 123. for so it came to pass afterward as we may ãâã in the last Verse Observ 1 Observ 1. Our Saviour Christ might have purchased great Glory and Fame to himself by the publishing of this Miracle and yet because at this time the publishing of it was like to hinder the course of his Ministry and the Preaching of the Word therefore he would rather have it concealed for a time Hence gather that we should be much more careful and desirous of the furtherance of the Gospel and of the good success of the Ministry thereof than of our own credit or reputation in the World Act. 20. 24. Paul's life was not dear to him in comparison of the fulfilling of his course in his Ministry much less did he respect his credit
thy Corruptions and as a hammer to break the stone in thy Heart Jer. 23. 29. Hearken to it it may in time mollify thee c. Use 2 Vse 2. Labour to feel this Divine power of the Word of Christ renewing and changing our Hearts and working Faith and Repentance in us To this end pray unto Christ to joyn his Spirit with the outward Ministry of his Word which may make it effectuall to us Observ 5 Observ 5. Lastly In that Levi or Matthew being called of Christ to follow him that is to leave his sins and to Believe in him did presently yield obedience to this Call in following Christ Hence we learn That when Christ calls us to follow him by Faith and Repentance we must yield ready obedience to this calling by forsaking our sins speedily and embracing Christ by Faith Hebr. 3. 15. To day if ye will hear his Voyce harden not your Hearts c. Zachaeus being called of Christ came speedily to him receiving him joyfully not onely into his house but into his Heart by Believing in him Luke 19. So Philip Joh. 1. And Paul being called of Christ from Heaven was obedient to that calling in forsaking his sin of Persecuting the Church and in turning to Christ by Faith Reas Reas Otherwise if when Christ calls us by his Word to leave our sins and to Believe in him we refuse to hearken we shall be Guilty of the Contempt of his Word and so increase the measure of our sins Use 1 Vse 1. This reproveth those who notwithstanding Christ calleth them by the Ministry of his Word yet refuse to follow him That is to forsake their sins and to Believe in him They desire still to continue in their own wayes of sin and make delayes and excuses when they should follow Christ like those we read of Luke 9. 59. c. This shall add unto their condemnation if they repent not not so much that they have sinned but that they have refused to come out of their sins of ignorance and unbelief c. Notwithstanding Christ hath often called them by his Word to come out of them Joh. 15. 22. If I had not come and spoken unto them c. Vse 2 Use 2. Hearken to Christ calling to us by the Ministry of his Word from time to time Forsake our own wayes deny our selves and follow him consult not in this case with flesh and bloud or with naturall reason or with the World these are ill Counsellors which will disswade us from following Christ c. Mark 2. 15. And it came to passe that as Jesus sate at meat in his house many Publicans and Sinners sate also together with Jesus and his Disciples for there were many and they followed him June 13. 1619. IN the former verse the Evangelist set down the calling of Levi the Publican to be a Believer in Christ and to be one of his Disciples and Followers Now he setteth down some consequents which followed after the calling of Levi. The consequents are two 1. A Feast or Banquet made by Levi for our Saviour Christ ver 15. 2. Certain accidents or events which fell out by occasion of that Feast The Events are two 1. That the Scribes and Pharises seeing him eat with Publicans and sinners took exception against him ver 16. 2. Our Saviour Christs answer to their exception and defence of his practise ver 17. Touching the first thing namely the Feast which Levi made for him this is implyed when it is said Jesus sate at meat in his house that is in the house of Levi of whom mention was made in the former Verse Luke 5. 29. It is said Levi made him a great Feast in his own house c. and that it was a great Feast or Banquet may further appear because there is mention of so many Guests that were present at it for not onely Christ and his Disciples but many Publicans and sinners also were present as the Evangelist sheweth In the words we will consider three things chiefly 1. The Feast or Banquet 2. The Place where it was made In his House 3. The Guests that were invited and present at it which were of two sorts some of them good as our Saviour and his Disciples some profane and wicked viz. many Publicans and Sinners which sate with Christ and his Disciples at the Table 4. The occasion or cause of so many Publicans and Sinners being present viz. because there were many that followed Christ Touching the first Point namely that Levi made a Feast or Banquet It may be demanded Wherefore or to what end he made such a Feast at this time Answ 1. To testify his joyfulness and gladness for his late Conversion and Calling to be Christ's Disciple for Feasting is a token of Joy and Gladness 2. To express his thankful mind to our Saviour Christ for shewing such mercy on him in calling him from his former sinful life to be a Believer in Him and for appointing him also to this Dignity to be one of his special Disciples and Followers who should afterward execute the Office of an Apostle For these special favours he was desirous to shew his Thankfulness to Christ by entertaining Him and his Disciples in his House with this Feast 3. To shew his Christian Love to his fellow-Publicans in using means for their Conversion to Christ therefore he made this Feast as it is likely and took occasion to invite many other Publicans and Sinners to it that by this means they coming into company with Christ and conversing with Him might if it were possible be drawn to believe in Christ and to repent of their former sinful life as Levi himself had done Publicans That is Custom-gatherers or Tribute-gatherers such as Levi himself was as we heard upon the former Verse And Sinners Not ordinary Offender but such as were notoriously and openly profane whom therefore the Scribes and Pharisees judged unfit to be companied with as appeareth in the next Verse For there were many and they followed Him that is many Publicans and Sinners seeing Christ's goodness and mercy shewed in the Calling of Levi and perceiving also Levi's readiness in following Christ they also were hereby moved to go after Him Quest Quest Whether were they all truly converted Answ Answ Although the Evangelist doth not expresly mention their Conversion yet it is probable by these words that there was some beginning of Grace wrought in them or at least in some of them and that they were in part touched in Conscience for their sins Vide Lyserum in Harm Evang. cap. 66. Euthym. in Mat. 9. Observ 1 Observ 1. From the Feast or Banquet it self in that Levi being converted and become a Disciple of Christ did make a great Feast and in that our Saviour himself and his other Disciples vouchsafed to be present at this Feast we may learn that it is lawful and warrantable for Christians sometimes to use Feasting Our Saviour Christ was present and did partake
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâh heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
diligent were the Pharisees in the outward exercises of prayer fasting and keeping of the Sabbath This we may observe in that proud boasting Pharisee Luke 18. This we may also see in the Jews in the Prophet Esay's time Esay 1. They brought a multitude of Sacrifices and were very strict in keeping their new Moons and Sabbaths and yet were they but Hypocrites and wicked in their Lives for their hands were full of Blood Ver. 15. See also Mich. 6. 6. How forward Hypocrites are in outward Services and Duties of Religion We see it also in Cain who was forward to offer Sacrifice as well as Abel Gen. 4. Thus also Hypocrites and Wicked Men are sometimes forward in hearing the Word and in receiving of the Sacraments Herod heard John gladly Mark 6. 20. and Judas heard Christ's preaching as well as the other Apostles And Simon Magus received the Sacrament of Baptism as well as others that truly believed Acts 8. In a word there is no outward Duty of Religion but an Hypocrite and Wicked Man may perform it outwardly as well as the good Christian Use 1 Vse 1. See how many delude themselves in thinking that they are Religious enough because they are outwardly Baptized and come to Church and hear and receive the Word and Sacraments outwardly and use set times of prayer publick and private whereas all these things may be done by a formall Hypocrite and one that hath no soundness of Religion at all in him These Duties are good and necessary to be done but they are no sure Notes or Arguments to prove such as do them to be good Christians Use 2 Vse 2. Rest not therefore in the outward performance of Religious Duties of prayer fasting hearing the Word receiving the Sacraments as if the outward work done were enough and as much as God requireth but labour above all to perform Duties of Religion in due and right manner so as God may accept of them And to this end practise three Rules 1. Labour to do all Religious Duties in Faith believing and being perswaded that our Persons are accepted of God through Christ and so that in Him our works please Him Thus Abel offered his Sacrifice by Faith which made it acceptable to God Hebr. 11. 4. and Rom. 14. Whatsoever is not of Faith is Sin 2. Joyn the inward Service of the heart with the outward performance of Religious Duties Joh. 4. 24. God will be worshipped in Spirit and Truth 1 Cor. 6. 3. Aym at the right end namely the glory of God in all religious Services which we perform Look not at Sinister ends c. Observ 3 Observ 3. In that John's Disciples at the motion and perswasion of the Disciples of the Pharisees did joyn themselves with them in taking exception against Christ for his not Fasting so often as themselves did herein they shewed great infirmity for so doing they offended diversly 1. In joyning themselves in league and society with the Disciples of the Pharisees whom their Master John Baptist had so sharply taxed and reproved for Hypocrites and Wicked Men Matth. 3. 7. 2. In that they presume to find fault with Christ for not training up his Disciples to a stricter course of Life 3. In that they seem to be tainted with vain-glory in boasting after a sort of their own Fasting thereby shewing that they too much pleased themselves therein In all these respects they offended and hereby discovered great corruption and infirmity though otherwise no doubt they were good and holy Men Now from hence we learn That good Christians are not without their corruptions and sinnes of infirmity Jam. 5. 17. Eliah himself was a man subject to passions that is to humane corrupt affections Jam. 3. 2. In many things we offend all Even the best Men. We have examples of this in Abraham Moses Job David Jonah and many others whose corruptions and sins of infirmity are recorded in Scripture notwithstanding that otherwise they were indued with excellent graces of God's Spirits The Apostles themselves were not free from corruptions as we see in Peter and in Paul and Barnabas Acts 15. 39. Reas Reas The sanctification of God's Children is imperfect in this Life the corruption of sin is but in part mortified in them therefore there are still some remainders of corruption in them during this Life so long as they carry this body of Death about them Use 1 Use 1. This is for the comfort of such weak Christians who because of their great corruptions and infirmities and because of their often faylings in Duty and slips into sin through weakness are apt to be discouraged and to fear and doubt that they are not God's Children Such must know That if they see and feel their own corruptions and faylings and do truly mourn and grieve for them and if withall they hate them and strive against them their estate is good before God notwithstanding all their infirmities and frailties and it is with them no otherwise then it hath ever been with other Saints and Children of God A good Christian in this Life is not such a one as hath no infirmities or corruptions but one that hateth and striveth against his corruptions such a one Paul sets forth himself to be Rom. 7. A Child of God is not one that never sinneth or falleth through infirmity but such a one as seeth his own falls and slips and is humbled truly for them daily mourning for them and bewayling them and one that is more and more watchfull over himself to prevent such falls for time to come Examine whether it be thus with thee c. Use 2 Use 2. Not so to admire holy men as to addict and tye our selves to their example in every thing but to follow them onely so far as they do well Observ 4 Observ 4. In that the Disciples of John and of the Pharisees do here demand of Christ why his Disciples did not Fast as often as themselves thereby taxing and blaming Him for not training up His Disciples to do as they did Hence observe That it is a naturall corruption and fault in men to desire to tye others to their own example and practise in every thing and therefore to condemn and judge hardly of all that differ from them in practise yea though it be in small and circumstantiall matters that are in their own nature indifferent and not simply commanded or forbidden in the Word of God To keep set times of Fasting was a thing indifferent in our Saviour's time yet because these Disciples of John and of the Pharisees used it they would needs tye and bind Christs Disciples to their own practise and therefore they blame Christ himself and them also for that they did not do as themselves did This shews how naturall it is to men to desire that others should be tyed to their example and practise in every thing This we may see Acts 15. in the Jews who would needs urge the Gentiles to be circumcised and to keep
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called ãâã ãâã ãâã ãâã ãâã or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
Object Object 1 Cor. 7. 14. Children of Believing Parents are said to be Holy Answ Answ It is not to be understood of any true inward Holiness conveyed to them by naturall Birth but onely of an outward Holiness whereby they being born of such Parents are reputed to be within Gods Covenant of Grace which he hath made with the Faithfull and their Seed Therefore it remains true that Sanctifying Grace is not conveyed from one to another by natural Birth or Kindred Hence it is that many Religious Parents have had wicked Children Adam had Cam Abraham had Ismael Isaac had Esau David had Absolon Amnon and Adonijah c. As on the contrary many wicked Parents have had good and Religious children wicked Ahaz had good Hezekiah Ammon had Josiah and Abijah had Asah c. Use 1 Vse 1. See how vain a thing it is for any to rejoyce or Glory in naturall Birth or Kindred though never so good The Jews boasted that they had Abraham to their Father So many glory in this that they come of Religious Parents and have Religious Kindred c. therefore they think themselves must needs be such Such must know that though it be a great priviledge and blessing of God in it self to be born of Religious Parents and to have Religious Kindred yet it follows not that all which have so are themselves truly Religious for Religion and Grace comes not by natural Kindred or bloud but from the supernatural work of Gods Spirit giving unto Christians a new birth and without this the other natural birth and Kindred avails not to Salvation though one could be of the Kindred of Christ himself The Virgin Mary her self was not Saved by bearing Christ in her Womb but by Believing in him See Luke 11. 27. Vse 2 Use 2. Rest not in this that thou comest of Religious Parents or that thou hast Religious Kindred Though thou hadst Abraham to thy Father or wer 't Cosen-German to Christ as some of the Apostles were yet this alone is not enough to make thee a good Christian unless thou be the Child of Abraham by Faith and unless thou be of Spirituall kindred with Christ by the same Faith Look not at this onely that thou receivest thy Naturall Birth from Religious Parents but see whether thou be born of God and begotten anew by his Spirit and labour to feel thy self to be so look not what Religious Kindred in the Flesh thou hast but labour to be of Spiritual Kindred with Christ and with all good Christians having the same God to be thy Father the same Church thy Mother the same Spirit dwelling in thee and renewing and Sanctifying thee Use 3 Use 3. Let Christian Parents be carefull to use the means to help forward the new Birth of their Children that as they receive a naturall Birth from them so they may by their means come to be partakers of a Spirituall Birth by Grace Let them not think it enough that themselves are Religious for they cannot convey Religion and Grace to their Children by natural Birth this must come from the supernatural work of Gods Spirit All Parents therefore ought to pray unto God for this and to use all good means for the effecting of it To this end they are to present them in due time to the Sacrament of the new Birth which is Baptism and to be carefull when their Children come to understanding to train them up Religiously in the true knowledg and fear of God Ephes 6. 4. Observ 3 Observ 3. Further in that these Kinsfolks of Christ that were so near to him by natural Birth did thus censure him and did molest and trouble him in going about to hold him with their hands as if he had bin besides himself Hence gather that we must sometimes look to be wronged and troubled even by such as are very near to us in regard of natural Birth Alliance or Acquaintance David complains how Ahitophel his familiar friend had wronged him Ps 41. and Psal 55. Job's own Wife and his friends were a great occasion of aggravating his misery Peter was an offense unto Christ Matth. 16. 23. yea the Virgin Mary her self was a trouble unto him Joâ 2. 3. To this purpose is that also Matth. 10. 35. I am come to set a man at variance against his Father and the Daughter against her Mother c. and a mans foes shall be they of his own household Vse Vse Be not discouraged though we thus meet with injuries or troubles at the hands of such as are our friends or near unto us c. Though this be a great tryall as we may see by David's complaint Psal 55. yet we must bear it patiently knowing that not onely other Saints of God but even Christ himself had experience of this Tryall Mark 3. 22. And the Scribes which came down from Jerusalem said c. Nov. 28. 1619. FRom ver 22. to ver 31. is laid down the fourth principal part of this Chapter namely the Apology or defence of our Saviour Christ for himself against the wicked slander of the Scribes charging him as if he had a Devil and did by the help of Beelzebub cast out Devills The occasion of this their slander is mentioned Matth. 12. 22. and Luke 11. 14. namely our Saviours casting of a Devil ouâ of one that was brought to him being both blind and dumb whereaâ when the common people were amazed and wondred and took occasion thereupon to confess Christ to be the Son of David that is the promised Messiah on the other side the Scribes and Pharisees judged him to have a Devil and by the help of him to have cast out that dumb and deaf Spirit In all these Verses Consider two things chiefly 1. The wicked slander of the Scribes against Christ ver 22. 2. His answer and Apology for himself in the Verses following In the former Consider 1. The Persons slandering The Scribes that came down from Jerusalem They are set forth 1. By their publick Office Scribes 2. By the place whence they came From Jerusalem 2. Consider the matter of the slander which is twofold 1. That He had Beelzâbub 2. That by the Prince of Devills he cast out Devills The Scribes Who these were is shewed before upon chap. 2. ver 6. It is a name of Office They were publick Teachers and expounders of the Law among the Jews therefore they are sometimes called Lawyers and Doctors of the Law they were in great account for their Learning and Literal Knowledge in the Law of Moses with these the Pharisees also joyned Matth. 9. 34. Which came down from Jerusalem This Argues that they were none of the meaner sort of Scribes but rather some of the chief and of greatest Account because they were of Hierusalem the chief City in Judea Beelzebub This is the proper name of the chief Idol of the Ekronites or Philistims as may appear 2 King 1. 2. The name is made of two Hebrew words Baal
upon Satan's Possession and have bound him as it were and spoiled his goods that is taken from him that Power and Tyranny which he before exercised over the body of him that was possessed and seeing I have also cast him out of his own House that is out of the party possessed hence it may appear that I have done all this by a greater Power than the Power of Satan is even by the Power of my God-head Here note the parts of this Similitude 1. Our Saviour likeneth Satan to a strong man well armed and furnished with weapons to defend himself and his House in which he dwelleth 2. He likeneth himself to one that is stronger than that strong man 3. He resembleth the Party that was possessed with the Devil to the House of the strong man in which he holds Possession 4. He resembleth the Power of Satan unto the goods and weapons of the strong man 5. Lastly the casting out of Satan by Christ unto the entring into the strong man's House and binding of him and spoiling of his House c. Observ 1 Observ 1. Satan being likened to the strong man this teacheth us that he is a Creature of great Strength and Power Luke 11. 21. compared to a strong man armed 1 Pet. 5. 8. A roaring Lion Ephes 6. 12. The Devils are called Principalities and Powers c. in respect of their great Power which they exercise in the World 2 Cor. 4. 4. God of this World Revel 12. 3. A great red Dragon having ten Horns For the clearing of this Point four things are to be briefly shewed 1. Wherein this Power of the Devil is manifested 2. What kind of Power it is 3. Whence he hath it 4. Wherefore God giveth him such Power Touching the first his Power is shewed chiefly in these things 1. In working upon the insensible Creatures as the Air Earth Waters c. Ephes 2. 2. called The Prince that ruleth in the Air because he hath power to work upon it by stirring up Tempests of Thunder Lightning Winds c. See Job 1. 16. and 19. So also it is likely he can use means to shake the Earth or some part of it and to trouble the Waters c. 2. In working upon those sensible Creatures which want Reason as the Beasts of the field Birds Fishes c. He is able to enter into them and to move and work in them Thus he entred into the Serpent Gen. 3. and into the Herd of Swine c. 3. In working upon the bodies of men He hath power to enter into them and to move in them to carry them from place to place as he did the body of our Saviour Christ setting him on a Pinnacle of the Temple He hath also power sometimes to hurt and annoy the bodies of Men and Women and to vex and torture them with pains c. and to strike them with Diseases as he did Job's body with boyles Job 2. So he bowed a daughter of Abraham Luke 13. And we read in the Evangelists how many strange things the Devil in those times wrought in and upon the bodies of the Possessed sometimes tearing or rending them sometimes casting them into the fire or water sometimes causing them to cry out and to foam at the Mouth sometimes striking them dumb and deaf c. 4. In working after a sort upon the minds hearts and affections of men in tempting them inwardly and solliciting them to sin by inward suggestions Not that he can work directly upon the Mind or Will for that God alone can do but he doth this partly by the outward senses representing evill Objects to them and so conveying evill thoughts to the mind and partly by insinuating himself into the Fancy or Imagination and so by the Imagination affecting the Mind and consequently the Will with sinfull thoughts and affections Joh. 13. 2. The Devil put it into the heart of Judas to betray Christ Act. 5. 3. Satan filled the heart of Ananias c. Thus also he stirred up David to number the People And these sinful thoughts and desires the Devil doth not onely stir up in men but he hath power also to follow them very forcibly as he did in Judas who so soon as Satan entred into him went out presently to do the Fact Joh. 13. 30. and Ephes 2. 2. Thus we see how the Devil sheweth his great Power Touching the second thing viz. What kind of Power it is which he hath we must know it is not an absolute but a limited Power He cannot do what he will but what God permitteth him to do he is potestas sub potestate a power under another Power He could not afflict Job without leave from God nor so much as enter into the Swine without Christ's sufferance As the Sea hath bounds set c. Touching the 3d. thing From whence the Devil hath his Power From God onely who gave unto him in his first Creation great Power and Strength which Power howsoever it is in some respect impaired by his Fall and therefore it is not so great now as the power of the good Angels yet it doth still remain very great and is augmented by his irreconcileable malice to Mankind Touching the fourth thing to be shewed namely Why God doth give such Power unto Satan The Reasons are these 1. That his own Divine Power might the more appear in subduing Satan 2. For the tryal of his own Children as we see in Job's Example 3. For the executing of his heavy Vengeance and Punishment on the wicked by Satan Use 1 Use 1. This shews the Folly and Ignorance of such who make leight of the Devil's Power Tush they say He cannot hurt us we care not for him c. But take heed of contemning his Power securely For although he be not able to hurt the Souls or hinder the Salvation of God's Children yet is his Power very great so as he may by God's permission not onely assault the minds of men with violent Temptations but also greatly hurt their bodies Therefore set not so leight by him Though he do not appear visibly c. God's Children have no cause to fear him but the wicked Use 2 Use 2. See what a dangerous warfare we are called to go through in this life fighting against Satan so puissant an Enemy And withal how careful we had need be daily to arm and fortify our selves against him with that whole spiritual Armour of God Ephes 6. whereby to withstand his powerfull assaults and temptations especially to get unto us 1. The Shield of Faith to quench his fiery Darts c. 2. Learn to use the Sword of the Spirit that is the Word of God against him by alledging and applying it to answer his Suggestions as our Saviour did 3. To use continuall Prayer unto God seeking spiritual strength from him by which we may stand against Satan Matth. 26. 41. Use 3 Use 3. Seeing the Devil may have Power by God's permission not onely to
Otherwise they cannot look that any good fruit should come of their teaching So much of the first Branch of the Comparison Viz. The resemblance between the Husbandman or sower of seed and the Minister of the Word Now to speak of the resemblance between Seed and the Word of God This stands in two things chiefly 1. The seed of any Corn or grain hath in it a fructifying vertue whereby it being cast into the Earth and lying hid there for a time and rotting doth at length spring again and take root downwards and afterwards brings forth fruit upward So the Word of God hath in it a Divine power and vertue whereby being soundly preached and conscionably heard and received into the hearts of the hearers it doth take root in them and bring forth in them those excellent fruits of the Spirit mentioned Gal. 5. 22. Esay 55. 10 11. As the rain cometh down and the snow from heaven and watereth the Earth and maketh it bring forth and bud c. So my Word shall be that goeth out of my mouth it shall not return unto me void but shall accomplish that which I please and shall prosper in the thing whereto I sent it 1 Pet. 1. 23. It is said to be The immortal seed of our new birth c. to shew That it hath spiritual life and vertue in it and that it gives life to those that hear it causing them to bring forth living fruits of Faith Repentance c. Quest Quest Doth not the Spirit of God work these heavenly Fruits in us Answ Answ Yes the Spirit is the Author and Efficient cause of them but yet the Word is the ordinary Instrumental cause and means by which the Spirit worketh them Use 1 Vse 1. See the Excellency of the Word preached it is not a dead Sound but it hath in it a living Virtue and efficacy to work upon the hearts of the hearers it hath in it a fructifying vertue able to bring forth spiritual fruits of holiness righteousness faith repentance c. in all those that hear and receive it as they ought It is that living seed from whence all fruits of saving grace do spring and grow up in a Christian How should this move and stir us up to love and esteem highly of the Word preached and to hear it upon all occasions Use 2 Vse 2. Let all hearers of the Word examine and try whether they find and feel in themselves this fructifying vertue of the Word whether it have taken such root in their hearts that it bring forth in them spiritual fruits of Faith Repentance Newness of life c. Hast thou been a hearer of the Word Look well to this What vertue this seed hath had in thee what fruits of grace of holiness and reformation of life it hath brought forth in thee If it have brought forth these Fruits in thee in some measure then thou hast been a good hearer if not the fault is in thy self alone for the Word in it self hath a fructifying vertue being the immortal seed of the new birth and of all saving graces in those that hear it aright Therefore if it be not fruitful in thee it is because thou dost not hear it in such conscionable manner as thou oughtest thou doest not receive this seed of the Word into good ground that is into an honest and good heart when the seed sowen is good if it fructifie not the fault is in the ground being barren c. So the Word of God being in it self the living seed of grace if it do not take root and bring forth fruits of grace in thee the fault is in the barrenness of thy heart c. So much of the first resemblance between Seed sowen and the Word preached The second Resemblance is this Seed that is sowen though it be good and have in it a fructifying vertue yet it doth not take root or spring up unto fruitfulness of it self alone but by the blessing and providence of God causing the Sun to shine and the rain to fall upon it and so causing it to spring and grow up according to that Hos 2. 21. I will hear the Heavens saith the Lord and they shall hear the earth and the Earth shall hear the Corn c. And Heb. 6. 7. The Earth which drinketh in the rain c. and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God So it is with the Word preached though it have in it vertue to bring forth the fruit of grace yet it doth not of it self alone shew and manifest vertue without the speciall blessing of God upon it that is without the speciall work of the Spirit of God accompanying the Ministry of the Word in the Hearts of the Hearers otherwise the Ministers of God may Plant and water in vain unless God give increase 1 Cor. 3. 7. Neither is he that Planeth any thing neither he that watereâh but God that giveth the increase Vse Use See how needful it is for Minister and people to pray unto God for his blessing upon the Ministry of his Word and for the powerfull work of his Spirit to accompany his own Ordinance in the Hearts of the hearers to make it fruitfull in them Though the Word Preached be the Seed of God having in it most excellent vertue yet it hath this vertue not from it self but from the blessing of God promised to his own Ordinance and from his Spirit accompanying the same and therefore though this Seed of the Word be sowen by the Ministers of the Word never so diligently yet unless God send the Rain and Sun-shine of his Spirit upon it it can never fructify in the hearers So much of the resemblance between the Word of God and seed Sowen Now to speak of the third branch of the Similitude the resemblance between the Preaching or Ministry of the Word and the sowing of Seed 1. As the sowing of Seed is the ordinary means to have a Crop and Harvest of Corn and without sowing no Harvest can be looked for so the Preaching of the Word is the Ordinary means for the bringing forth of Spiritual Fruit in men and to cause a Spiritual Harvest of Grace in their hearts and lives and therefore where this seed of the Word is not sowen at all there can no Spirituall Fruit or Harvest be expected no fruit of Faith Repentance c. which shews the misery of such people who live without the Ministry of the Word 2. As it is in sowing seed if it be too thin and sparingly sowed there is likely to be a thin and sparing Crop as on the other side where the seed is sowen with a full hand the Harvest is like to be the more full and plentiful So it is in the Ministry of the Word where this Seed is thin sowed that is the Word is seldome Preached there small fruit is to be expected and on the contrary where it is more frequently and often Preached
place free from Satan's temptations no place where he cometh not either to entice us to evil or to hinder us in good duties Observ 2 Observ 2. In that it is said When they have heard Satan cometh c. we learn That when we are busied in performing the best duties then is Satan ready at hand to hinder us and to keep us from performing them in due manner Zach. 3. 1. when Jehoshua the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him When our Saviour Christ was in the Wilderness exercised no doubt in prayer and heavenly Meditations thereby to prepare himself for the executing of his publike Office and Ministery which he had newly taken upon him then Satan came thither and tempted him Thus also when we are employed about the best duties Satan is most ready to come to us by his suggestions and temptations to hinder us When we are present before God in the publike Congregation on the Sabbath to hear the Word to pray to receive the Sacraments c. then cometh Satan and is present to hinder us in these most excellent duties We come not more duly and diligently to perform these Duties then he doth to hinder us in performing them aright So in private when our appointed hours and times are for prayer singing reading and catechising our Families then cometh Satan and is at hand to stirr up some hindrance or other either to keep us from performing these duties or at least from performing them aright Reas Reason He knoweth That when we are about such good duties we most hurt him and are doing that which tends to the hinderance and weakening of his Kingdom Vse 1 Use 1. To confute those that think the Devill is at hand with them and present to tempt them onely when they are about the committing of sin It is true that he is then present and at their elbow as it were to draw them to sin but he is not present then only but even when thou art well busied in good and holy duties yea the better the duty is and the better the place is where thou art the more forward is Satan to come there and to be present by his temptations to hinder thee in those excellent duties Vse 2 Use 2. Remember this whensoever we are to perform any good duty or service unto God that Satan is then ready to come and to disturb and hinder us from performing it as we ought and to deceive us of the spirituall fruit and comfort which we should reap by that duty And let this move us in all such duties to be exceeding watchfull against Satan that he may not hinder or discourage us by any means in those good duties nor keep us from reaping fruit and comfort by them Be not secure when thou art about performance of good and holy duties as prayer hearing the Word c. as if Satan durst not or would not at such times come near near thee to tempt thee and to hinder thee but know that though the duty thou art about be never so holy yet he is not afraid to come to thee and to be present with thee even at the time of performing it that so he may keep thee from doing it in right manner and so hinder thee from that good and benefit which thou shouldst reap by it Yea the more excellent the duty is the more diligent and forward will Satan be at such a time to hinder thee in it knowing that by the best duties thou dost most of all hurt him and hinder his Kingdom Think of this well and let it make us very circumspect and watchfull over our selves especially over our hearts in the performance of the best duties that Satan by his sleights and policies may not hinder us in the right performance of them and so deprive us of the fruit and comfort of them Quest Quest Were it not better then to refrain good Duties Answ Answ In no wise For so we should give Satan more advantage if he come and find us idle or ill busied c. Observ 3 Observ 3. In that Satan is said to come immediately after they have heard We may further observe his great diligence and forwardness to tempt men to sin and to hinder them in good duties he delayes no time but as soon as he sees any opportunity for him to do hurt he quickly takes it and makes use of it 1 King 22. 21. When the Lord asked Who should perswade Ahab that he might go up and fall at Ramoth-Gilead There came forth a spirit that is a wicked spirit and stood before the Lord and said I will perswade him Thus he offered himself to entice Ahab to sin which shews his forwardness in tempting men to sin therefore is he called the Tempter to shew his diligence and forwardness to tempt doing nothing else and exercising no other trade continually therefore also said 1 Pet. 5. 8. to walk up and down like a Lyon seeking whom to devour c. to shew that he is as forward and diligent in tempting men unto sin as any hungry Lyon is to seek after his prey And as in tempting men to sin so also in hindering them in good duties he is no lesse diligent Use Use How much more should we be diligent and industrious in avoiding sin and the occasions of it and in performing all good duties required of us delaying no time but taking the first and best occasions of doing good and of glorifying God by such duties as he requires of us It is a shame for us to be less forward in preventing and avoiding sin in our selves or in practising good duties than Satan is in tempting us to sin and in hindring us in good duties So much of the first practise of Satan towards this first sort of unprofitable hearers in that he is said to come to them immediately after they have heard Now to speak of the second which is that being come he taketh away the Word c. The meaning was shewed before Our Saviour here compareth the Devil unto a ravenous greedy Bird which when seed is cast upon the High-way and lyeth uncovered above ground suddenly commeth and picketh it up and devoureth it never suffring it to take root in the ground even so when the Word is Preached unto such whose Hearts are like the High-way so hardned in sin that the Seed of the Word cannot enter into them the Devill quickly snatcheth away the Word from them not suffring them to profit by it See ver 4. Observ 1 Observ 1. Hence we learn how dangerous a thing it is for us to hear the Word of God without Affection of Heart to receive the seed of the Word onely into our ears and understandings and there to let it lye a loft as it were and above ground and not to give it entrance into the Affections of our Hearts to love rejoyce and delight in it when we thus
stay our minds from being discouraged in them In the most grievous outward troubles remember this power of Christ who is able to deliver us out of them So also in inward trouble when Satan raiseth a storm in our Conscience by urging the greatness of our sins to us that he may terrify us and drive us to doubt or despair of Gods mercy in this case also remember the power of Christ Jesus who is able with one word of his Mouth to rebuke Satan and to lay this storm raised in our Conscience yea he can make a great calm there by speaking inward Peace to our Conscience by his Spirit and assuring us thereby of the Pardon of our sins All this our Lord Jesus Christ can easily do and he will do it for us if in these storms of trouble we look up to him with the eyes of Faith and seek to him by Prayer for his help as the Disciples here did Mark 4. 39 40 41. And the Wind ceased c. Aug. 13. 1620. IN the former of these three Verses is laid down the Miracle wrought by our Saviour in calming the Tempest In which we considered 1. His Preparation to it In that He arose 2. The outward means which he used viz. his word rebuking the Wind c. 3. The effect or Consequent The Wind ceased c. Of the two first we have spoken and in part of the third From which we heard one point of Instruction gathered the last day Namely this That our Saviour Christ hath power over all the Afflictions of his Church and Servants and can easily make those storms to cease when it pleaseth him Observ 2 Observ 2. Now further we learn from hence that our Saviour Christ hath the very dead and sensless creatures at his command so as they cannot but yield ready obedience and subjection to his Will We see here that he no sooner rebuked the Wind and Sea and commanded them to be still but presently they are obedient to his Word therefore in the last verse the Disciples and others with them affirm that the Wind and Sea obeyed him Here then we may apply that Psal 148. 8. Fire and Hail Snow and Vapour Stormy Wind fulfilling his Word This is true of Christ as he is God He hath absolute power to command all the sensless creatures the Fire Water Earth Clouds Wind Rain c. He can use any of these at his pleasure as Instruments whereby to execute his own Will Joh. 2. He turned Water into Wine by his power Matth. 14. He caused the Water to be as firm Land to bear up himself and Peter when they walked upon it Joh. 20. 19. He made the Doors of the House open to him of themselves where he was to enter yea he had power over the very stones of the Earth Luke 19. 40. I tell you sayes he if those should hold their peace the stones would cry out thereby implying that he had power to make them cry out And not onely while he lived did he shew his power over these sensless creatures but even after he was dead upon the Cross he manifested the power of his God-head upon those kind of creatures causing the vail of the Temple to rend the earth to quake the Rocks to cleave and the Graves to open Matth. 27. 51. Now if he had such power over these sensless creatures in the state of his Humiliation much more now he is in Heavenly glory at the Right hand of God Phil. 2. 9. God hath highly exalted him c. That at the name of Jesus every knee should bow of things in Heaven and things in Earth and under the Earth that is that all Creatures should be subject unto him Reasons of this Doctrine 1. Christ according to his God-head did create all these sensless creatures at the beginning Col. 1. 16. By him were all things created that are in Heaven and that are in Earth c. Therefore he hath power over all Creatures to use them at his pleasure 2. Christ also as he is Mediator hath received from God the Father a soveraign power over all Creatures Matth. 28. 18. All power is given unto me in Heaven and Earth See this Doctrine again handled chap. 6. ver 48. Use 1 Use 1. This serveth as matter of terrour unto the wicked enemies of Christ and of his Church Let them know and consider that Christ is Lord of all creatures yea even of the dead and sensless creatures and he can use any of them or all of them as Instruments and weapons whereby to execute his Vengeance upon such wicked ones that oppose him and his Church As the Lord Plagued Pharaoh with Thunder and Hail and with darkness c. And as he slew the Enemies of Joshua with great Hail-stones Josh 10. And made the very stars of Heaven to fight against the Hoast of Sisera Judg. 5. 20. So Christ Jesus the Lord is able to arm all these and the rest of the dead creatures as so many Souldiers of his to fight against his wicked enemies Use 2 Use 2. This on the other side is matter of comfort unto the Faithfull to consider that Christ having power over the sensless creatures to command them at his pleasure he will therefore use and employ them all for the good of such as truly believe in him Job 5. 23. Such as fear God shall be in League with the stones of the field And Esay 43. 2. there is a Promise that when the Faithfull passe through the Waters they shall not overflow them and when they walk through the fire they shall not be burnt c. These and the like promises Christ will make good to the Faithfull Not that they are altogether priviledged from being hurt or annoyed in their bodies or outward estate by means of fire water and such other Creatures but that Christ will so keep the Faithfull in the midst of all outward annoyances and dangers and will so over-rule all the creatures that none of them shall hurt or hinder the Salvation of any one of Christ's Elect but on the contrary he will make all the creatures to conspire and work together as so many helps and furtherances to their Salvation Vse 3 Use 3. See and bewail the great corruption of our nature which maketh us rebellious against Christ and his Word whereas the dead and sensless creatures are at his command and beck yielding ready obedience to him In this respect we are by nature worse then the sensless creatures worse then the Wind and Sea c. which readily obey Christ's Word Contrariwise we are Disobedient to it not suffring our selves to be rebuked and commanded of Christ Jer. 5. 22. The Lord speaketh thus of the rebelliousness of his people by way of complaint Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bounds of the Sea c. But this people hath a revolting and a rebellious Heart
under Satan in which thou art by nature inthralled Vse 3 Use 3. Pray unto God to restrain the Devil's power and malice and not to suffer him to tyrannize over our souls or bodies as he desireth Intreat we the Lord to rebuke him and not to suffer him to have his will of us or to exercise his tyrannical power over us Vse 4 Vse 4. Such as are free from the tyranny of Satan to be truly thankful unto God for this unspeakable mercy c. Mark 5. 6. c. But when he saw Jesus afar off he ran and worshipped him c. Sept. 24. 1620. VVE have spoken of the Circumstances of this Miracle Now we are to speak of certain Antecedents which went immediately before the working of it which are two in number 1. The behaviour of the Devils in the party possessed toward our Saviour Christ Verse 6 7 8. 2. A Conference between our Saviour Christ and them Verse 9 c. unto the 13th Touching the first namely the behaviour of the Devils in the party possessed it stands in two things 1. In the outward action and gesture which they used When they saw him afar off they ran and worshipped him Verse 6. 2. In the words or speech which they used unto Christ Where we may consider both the manner of their speaking crying out with a loud voice and the matter of their speech consisting of 3. parts 1. An Expostulating with our Saviour about the cause of his molesting them What have we to do with thee 2. A Confession of Christ to be the Son of God 3. A Request made unto him That he would swear unto them by God not to torment them And this request is amplified by setting down the cause or reason of it Verse 8. Because he said unto him Come out of the man thou unclean spirit When he saw him he ran and worshipped him That is the Devils in the party possessed so soon as they perceived Christ coming toward them made haste to adore Him Luke 8. 28. He fell down before him Quest Quest. What moved the Devills thus hastily to come and adore Christ Answ Answ It is likely they did this partly by compulsion being forced thereunto by the Divine power of Christ which they now began to feel even before they came nigh him And partly of their own accord hoping by this submission and outward obeysance to obtain some favour at the hands of Christ that they might not be cast out as appeareth by their words used to him Observ 1 Observ 1. See here that Christ Jesus the Lord hath absolute power and authority over the wicked Angels and is able to force them to do homage and to submit themselves to him as his slaves and vassals If he had this power over them when he lived on earth in state of abasement how much more now he sits at Gods right hand in heavenly glory See this Point before Cap. 1. Vers 25. Use 1 Use 1. This sheweth us the dignity and excellency of Christ's person and must teach us highly to reverence him and to yield all due homage and subjection to him If the Devills fall down and worship before Christ how much more ought we to serve him with reverence and fear Even Kings and Rulers are to do this Psal 2. Kiss the son c. Use 2 Use 2. It is matter of great comfort to the true Church and all faithful Members of it against all the power and malice of Satan c. Observ 2 Observ 2. Further we learn here That though the Devils do yield sometimes a kind of service and worship unto Christ yet they do not this in sincerity but in hypocritical manner either being forced and compelled thereunto by the power of Christ or else for some sinister ends and respects not ayming in their service at the glory of Christ but at the accomplishment of their own devilish purposes that under colour of doing some homage and reverence to Christ's Person they may do the more hurt and mischief Thus we see this Legion of Devills in the party possessed fall down before Christ and make shew of worshipping him but they do all in Hypocrisy partly compelled to it by Christ's power and partly hoping by this means to obtain their wicked desire and purpose of Christ that he would not cast them out of the party possessed but that they might still hold possession in him And such Hypocriticall counterfeit Service as this is all that homage and worship which the Devils do at any time perform unto Christ Use 1 Use 1. See then a great difference between the service and obedience which the Devills yield to Christ and that which the good Angells and Saints both in Heaven and on Earth do perform to him The one is counterfeit feyned and Hypocriticall the other is true and sincere The wicked Angells serve and worship Christ either by compulsion being forced to it and haled to it by violence against their wills as Bears to the stake for if they might have their choice they would do him no such homage at all as sometimes they are constrained to do or else if they do at any time make shew of serving or adoring the person of Christ willingly yet it is alwayes for some sinister and wicked end and purpose which they therein aim at and not out of any desire of honouring Christ But on the other side the good Angells and Saints of God in Heaven and Earth do serve and worship Christ in sincerity with free and voluntary spirits and aiming in their Service at the Honour and Glory of Christ Use 2 Vse 2. To teach us that it is not enough for us to adore and serve Christ Jesus our Lord for so the Devills do but we must look to the manner of our service that it be not Hypocriticall and counterfeit that it be not a forced Service and that it be not for sinister ends and respects as for Custome or Fashion or to gain credit thereby because we would be accompted Religious c. for such kind of worship as this even the very Devills of Hell may and do yield unto Christ But we must see that the service we yield to Christ be unfeined and such as he requires in his Word both for matter and manner We must look it be a free and voluntary worship Psal 110. 3. Christ's people are a voluntary people as is there Prophesied We are taught to Pray in the Lords Prayer That we may do the will of God as it is done in Heaven by the Saints and Angells that is freely and chearfully not by compulsion as the Devills and wicked men do it So again in all the Service we perform to Christ we must also see that our chief aim be at his Honour and Glory not at sinister ends or respects as it is with the Devills in their Service It must not be so with us for then our service is no better then theirs So much of the
will clog their Consciences with the guilt of as many sins and more then they can bear that so they may hardly or not at all break loose from them And if ever they break loose and escape from the Devil's power yet it will be with much ado not without much striving by earnest Prayer and by many fears sighs c. As the Turk at this day deals with the poor Captives taken in his Dominions he holds them fast in Prison and will not let them go without a great ransome paid for them So the Devill deals with them that are his Captives he lets them not go without a great ransome he holds them so fast that they can never escape unless they pay well for it it must cost them many a sigh many a Heart-break much anguish of Spirit c. before they can throughly repent of their many and great sins and come to be assured of the pardon of them Repentance then is no easy work to practise but most hard and difficult to flesh and bloud and such as can never be truly practised without speciall Grace from God 2 Tim. 2. 25. God must give Repentance to the sinner c. Oh therefore take heed of delaying thy Repentance and of going on in sin presuming that thou mayest repent hereafter when thou wilt Mark 5. 9 c. And he asked him What is thy name c. Octob. 1. 1620. VVEE have spoken of the first immediate antecedent of the Miracle Namely the behaviour of the Devills in the party possessed Now followeth the second which is the conference between our Saviour Christ and them ver 9. unto ver 13. In which Consider 1. Our Saviour's questioning with them about their name and their Answer to him telling him that their name was Legion and alledging a reason of that name assumed to themselves viz. Because they were many ver 9. 2. Consider a twofold request or sute made by them to our Saviour Christ 1. That he would not send them out of the Country ver 10. 2. That he would suffer them to enter into a great heard of Swine which were at that time feeding nigh the Mountains ver 11. 12. 3. Our Saviour yielding to the latter of their requests giving them leave to enter into the Swine in the beginning of ver 13. And he asked What is thy name Our Saviour speaketh as to one but he hath relation to the whole Legion of Devills which were in the man And he did not ask them their name because he was ignorant of it but that by this means the people might take notice how great a multitude of Devils were entred into this one party and consequently that the greatness of the Miracle might more plainly appear in that our Saviour by his Divine power cast out so many Devills at once My name is Legion The word Legion is proper to the Wars signifying amongst the Ancient Romans a certain number of Armed Souldiers Some write that it contained 12500. Souldiers as Varro de Ling. Lat. lib. 4. ut citatur à Lysero but here it is put for an uncertain number to signify a great Multitude Observ 1 Observ 1. Here first we may see the extream malice and cruelty of the Devils against mankind in that so many of them even a Legion did enter into one man at once to afflict and torment him in such cruel manner as we have seen before The like we read of Mary Magdalen that she had been possessed with seven Devils which our Saviour cast out of her Luke 8. 2. See also Matth. 12. 45. This shew that not onely one wicked spirit at once doth lye in wait and seek to do hurt and mischief to one man but that many of them combine themselves together sometimes against one and the same person And as many do seek to hurt mens bodies so also sometimes tempt one c. Vse 1 Use 1. This confureth that common Errour which hath been holden That every one hath one good Angel and one evill Angel attending on him the one to protect and keep him and to do him good the other to tempt him to sin and to do him hurt But this Opinion hath no ground from Scripture for here we see that not onely one evil Angel but many even a Legion sometimes attendeth on one man to assault and hurt him And so on the contrary nothing hindereth but that many good Angels may sometimes attend upon one and the same person as we see they did upon Christ Matth. 4. 11. whereas another time only one was sent to comfort him Luke 22. 43. Use 2 Use 2. See how great cause there is for us continually to stand upon our guard and to be continually watchfull against the assaults and temptations of the Devill and his wicked Angels seeing there are so many of them sometimes lying in wait to tempt and to do hurt to one of us And what is one of us against so many powerful enemies Look therefore that every one of us be continually armed against them and that we daily watch and pray against their power and malice seeing so many at once may set upon any one of us if God permit them If any of us were in such a place where he knew himself to be in the midst of many enemies that lay in wait for him and sought to murder him how wary would he be where he became how close would he keep that he be not taken How much more should we be continually watchfull against the Devils seeing so many of them may lye in wait for one of us Surely they are so many in number that if they were to be seen with our bodily eyes the sight of them would terrifie and amaze us Observ 2 Observ 2. In that the Devils here take unto themselves the name of Legion which is a name proper to armed Souldiers in the Warrs We may hence gather what their profession and practice is against mankind namely this that they do continually fight and warr against us even against our souls and bodies they are as so many Souldiers up in arms continually against us and seeking to murder and destroy us 1 Pet. 5. 8. The Devill is called an Adversary c. See also Ephes 6. 12. Use 1 Use 1. See what a dangerous Warfare we are called to go through in this life having all the Devills of Hell continually up in arms against us c. Use 2 Use 2. It must move us to shew our selves good Souldiers of Christ continually keeping that spirituall armour about us Ephes 6. and daily fighting the Lords battels against these spirituall enemies Seeing they are alwayes warring against us we must daily fight against them by faith and prayer and with the Sword of the Spirit the Word of God and with all the rest of that our spiritual furniture Observ 3 Observ 3. Further observe here the unity and consent that is between the Devils to do hurt and mischief in that so many of
to life for he thought her to be dead ãâã ãâã ãâã ãâã ãâã That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
some who can see their children and Servants dangerously sick and diseased in their Souls and Consciences with sins of ignorance stubbornness lying c. yea stark dead in such sins and yet use no means to recover them c. It followeth And she shall live These words testify his Faith that he was perswaded our Saviour was able to heal and restore his Daughter to life And this perswasion of Christ's power was a special ground of his hope and confidence to be heard in his Suit Observ Observ Such as come to God in Prayer to sue for any favour or blessing for themselves or others must come with this perswasion and assurance that the Lord is able to grant their Petitions and to give the things which they crave at his hands Without this perswasion of Gods power to grant our requests we can have no hope or confidence to be heard in them Therefore in the Lords Prayer after all the Petitions ended we are taught to conclude with a Profession and acknowledgment of Gods power Thine is the Kingdome Power c. So Ephes 3. 20. The Apostle having prayed for them concludeth with an acknowledgment of Gods Almighty power able to do above all that we can ask or think So the Leper which came to Christ to be healed was perswaded of his power Mark 1. 40. If thou wilt thou canst make me clean Use Use Labour then to be fully perswaded and assured of the Almighty power and All-sufficiency of God when we come to Pray to him This will help and strengthen our Faith in Prayer We must first be perswaded of his power and ability to hear us before we can be perswaded that he will hear us Yet rest not onely in the perswasion of his power but withall strive by Faith to apply to our selves those Merciful promises whereby he hath assured us that he will hear us and grant the things we ask so far as he seeth them good for us Ver. 24. And Jesus went with him c. Though his Faith was but weak yet our Saviour doth not reject him or his sute and request but doth readily yield unto it and goeth with him to raise his Daughter from death Observ Observ Here then we learn that our Saviour Christ is ready and forward to hear and help such as seek unto him in their necessities and afflictions though their Faith be but weak yet he doth not for this reject them but is ready to hear and help them if they seek to him in sincerity of heart To this purpose is that Prophecy of him Esay 42. 3. A bruised Reed shall he not break nor quench the smoaking Flax that is He shall not reject or despise such as are weak in Faith Thus Joh. 4. he was ready to hear and help that Noble-man who came to him for his sick Son though his Faith was but weak So Mark 9. 23. he was ready to hear the Father of that Child that was possessed with the dumb and deaf spirit though his Faith was but weak Object Object Matth. 15. He put off the Woman of Canaan Answ Answ To try her Faith c. Vse 1 Use 1. This should incourage us to come to Christ by Prayer in all our necessities and distresses notwithstanding the weakness of our Faith Know and remember that he doth not cast out such as come to him for help in their troubles and miseries though their Faith be weak It is not the measure of thy Faith but the sincerity and soundness of it which he respecteth in thy Prayers which thou makest to him He is near to such as call upon him in truth and sincerity of Heart though their Faith be but weak and Feeble for the measure of it Use 2 Use 2. We must imitate this mercifull nature and disposition of our Saviour Christ in being ready and forward to help and relieve such as are in necessity or distress when they seek to us and make their case known to us yea though they do not seek to us yet if we see and take notice that they stand in need of our help we ought to be ready to help and succour them for this the good Samaritane is commended Luk. 10. 33. See Prov. 3. 27. and Job 31. 16. And much People followed him c. Out of a desire to see Christ's Miracles every one strove to be foremost and next unto Christ and this was the cause of so great a throng and Press of people about him at this time Now although many followed for sinister ends either out of a vain curiosity to see novelties and strange things done by our Saviour Christ or else to cavill and take exception against him and his Miracles yet some no doubt followed him for a good end namely to profit by his Miracles and to have thir Faith confirmed by means of them and of this number were his Disciples who followed him among the rest Matth. 9. 19. Observ 1 Observ 1. We are to imitate the zeal and forwardness of this people in following Christ striving every one who shall be foremost in following him as they did Quest Quest How shall we follow Christ seeing he is not now upon Earth but in Heaven Answ Answ Yet we are still to follow him sundry wayes 1. By Faith Believing in him and imbracing him as our onely Saviour and Redeemer 2. By Obedience to his will and Word in all things conforming our selves to the rule of it in the whole course of our lives 3. By a sincere and constant Profession of the name of Christ that is of his Gospell and true Christian Religion All these wayes we are to follow Christ and not onely to follow him but to be zealous and forward in following him striving who shall be foremost herein Matth. 11. 12. From the dayes of John Baptist untill the time of Christ's Preaching the Kingdoms of Heaven suffered violence and the violent took it by force Luke 16. 16. The Kingdome of God was Preached and every man Pressed into it So should it be with us in these times we should be so forward to follow Christ by Faith and obedience and by Profession of the Gospell that we should strive every one who should be foremost in these duties and even violently Presse unto them Use Use This condemneth the great backwardness of the most in our times in following Christ How far short come we of the zeal of those in John Baptist's time who were so forward to believe and imbrace the Gospel that they even violently pressed to it every one desiring to be foremost in following Christ and the Gospell But alas it is now far otherwise the most do now rather draw back and care not who go before them in following Christ they are loath to seem forwarder then the common sort are yea some stick not to reproach and speak evill of those that are zealous and forward in following Christ and in Professing the Gospel Observ 2 Observ 2. They thronged him Here we
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
worthy of double honour c. Reas 1 Reasons hereof 1. They are called spirituall fathers 1 Cor. 4. 15. and therefore to be honoured as fathers according to the express words of the 5th Commandment Reas 2 Reas 2. They are Gods Messengers and Embassadours 2 Cor. 5. therefore to be respected well for the Lord's sake who sends them This moved the Galathians to receive Paul as an Angel yea as Christ himself Reas 3 Reas 3. This winneth reverence and authority to their Ministery causing it to be the more regarded and to become more profitable and effectuall as on the contrary if the person be contemned this will lay open his Ministery to contempt Use Use This is for the reproof of all contemners of God's faithful Ministers A common and raigning sin in these miserable times in which the Lord's Prophets and Ministers are contemned of many because they are Ministers even for their Callings sake for which the Lord would have them had in singular love and honour What doth this contempt threaten but the taking away of Good Ministers from us even as our Saviour being contemned at Nazareth departed from them as we shall see afterward Surely this or some other like fearfull Judgment may such contemners look for So much of the first Consequent or event of the Nazarites taking offence at Christ namely his secret reproof of them for the same Now followeth the second Event Verse 5. And he could there do no mighty work c. That is he could there work but few Miracles Now this must not be so taken as if the Evangelist implyed any weakness or unability in Christ to work many Miracles there for he was able by his absolute Divine power to work as many there as in other places But it is said he could not work many there because he would not and he would not because he saw it not fit to work many Quest 1. Why would he not work many there Answ Matth. 13. 58. Because of their unbelief Answ This made them unfit to be partakers of Christ's Miracles And that in two respects 1. In that it made them unfit to apprehend and apply to themselves the Divine power of Christ for the Miraculous curing of their Diseases for although such cures were wrought by Christ's power yet he usually required Faith in such as were to be cured whereby to apprehend his power and to apply it to themselves which Faith seeing these Nazarites wanted they were unfit to be Miraculously healed 2. Their unbelief made them also unfit to profit by Christ's Miracles in that it kept them from imbracing his Doctrine for the sealing whereof all his Miracles were wrought In these respects our Saviour thought it not fit to work many Miracles at Nazareth and yet some few he did work there as appeareth in the words following when it is added That he laid his hands upon a few sick folks and healed them And this he did 1. To convince their unbelief and hardness of heart and so to leave them without excuse that their condemnation might appear to be Just in that they had such Miracles wrought among them and yet believed not 2. It is likely also that he wrought some Miracles for their sakes who did Believe for though the most were offended at him yet it is likely that some few might Believe So much of the meaning of the words Doctr. 1 Doctr. 1. In that our Saviour was hindred by their unbelief from working many Miracles at Nazareth Hence gather That unbelief is such a sin as keeps men from being partakers of the benefit of Christ which he came to procure for men and to bestow on them as here it kept the Nazarenes from being partakers of the excellent benefit of Christ's Miracles Now for the clearing of this point know that Christ's benefits are of two sorts 1. Special saving benefits which accompany Salvation as forgiveness of sins God's favour and eternal life Now these Unbelief doth utterly exclude and debar men of for they are promised and given onely to such as have Faith in Christ See Act. 13. 38. Through this man is Preached unto you Forgiveness of sins And by him all that Believe are justified And Mark 16. 16. He that Believeth and is Baptized shall be saved but he that Believeth not shall be condemned The second sort of benefits of Christ are common benefits and favours which he bestoweth as well on the wicked and unbelievers as on the Godly and Faithfull As 1. The outward means of Grace and Salvation the Ministry of the Word and Sacraments c. 2. All Temporal blessings which concern this life onely as bodily Health Wealth Liberty outward Peace and the like for Christ is the Author and giver of all these Now though unbelief do not alwayes hinder and keep men from partaking in these yet sometimes it doth the Lord justly punishing this sin by depriving such even of his common favours and mercies as we see here he punished the unbelief of these Nazarenes by with-holding from them the benefit of his Miracles And though the Lord do sometimes bestow some such benefits on unbelievers yet unbelief keeps them from the true use and comfortable enjoying of them Use 1 Use 1. See how fearfull and dangerous is this sin of unbelief or want of Faith in Christ in that it hinders those that live in it from partaking in Christ's benefits stopping that Fountain of Grace and goodness that is in Christ and damming it up as it were that it cannot flow unto them It excludes them utterly from all the saving benefits of Christ as Forgiveness of sins Justification Redemption c. which shews the misery of all unbelievers Joh. 3. 36. He that Believeth not the Son shall not see life but the Wrath of God abideth on him Such live in a Damnable estate yea they are condemned already in respect of the certainty of their damnation if they live and dye in unbelief Again as this sin deprives such of all saving benefits of Christ so it sometimes hinders and keeps back temporall and common blessings from them and even when they do partake in these yet it makes them unfit to use such benefits aright and keeps them from all true comfort in the enjoying of them Vse 2 Vse 2. Let all such take heed and fear to continue in unbelief and labour to attain some measure of true Faith in Christ by which they may be made capable of all the benefits of Christ Spiritual and Temporal and fit to receive and enjoy them all with true peace and comfort and without which Faith they are uncapable of Christ's benefits and utterly unfit to partake in any of them Never rest then till thou feel some degree of true Faith wrought in thee by the Spirit of God that by this Faith thou mayest receive and put on Christ and he may dwell in thy Heart and then if thou be once united to him by Faith all benefits of his become thine and thou
Milk of the Word c. So Jam. 1. 2. In serious Meditation of the excellency and necessity of the Word Preached being the ordinary means to work Faith and to Regenerate and save us 3. In going to God by private Prayer intreating him to direct and assist us with his Spirit in performance of this duty 2. In the time of hearing these Rules are to be practised 1. We are to use all diligent and reverent attention of mind and body unto that which is delivered Mary sate at the feet of Christ to hear him Luke 10. 39. and Luke 4. 20. The eyes of the People were fastned on him while he was Preaching Now the better to stir us up to this reverent attention we must remember in hearing to set our selves as in Gods presence as Cornelius and his friends did Act. 10. 33. 2. We must in hearing labour to receive the Word into our minds and memories striving to understand it aright and to treasure it up in our memories 3. We must labour to be affected in heart with those things which are delivered rejoycing in the Promises and comforts fearing and trembling at the reproofs and threatnings c. Esay 66. 5. Hear ye the Word of the Lord ye that tremble at his Word Josiah's Heart melted at the reading of the Law Act. 8. 8. Great joy in Samaria when Philip Preached there Luke 24. 32. the Hearts of the two Disciples burned in them c. 4. We must by Faith Believe and apply to our selves those things which are taught us out of the Word that so the Word may be rooted and engrafted in us Hebr. 4. 2. The Word which they heard did not profit them not being mixed with Faith in them that heard it 3. After we have heard the Word we must practise these Rules 1. We must labour to hold fast the Word and not to let it slip from us Hebr. 2. 1. We ought to give earnest heed to the things which we have heard c. And to this end we must be carefull after hearing to meditate by our selves and confer with others about those things which we have heard that we may call them to mind and remember them the better and search the Scriptures as the Beraeans did Act. 17. 2. We must not onely keep the Word in our minds and memories but also treasure it up safe in our hearts with an unfeined purpose to practise it in our life Psal 119. 11. I have hid thy Word in my Heart that I might not sin against thee 3. We must make Conscience in our lives to practise and yield obedience to those things which have bin taught us out of the Word Jam. 1. 22. Be ye doers of the Word and not hearers onely c. Matth. 7. He that heareth of me these words and doth the same I will liken him to a wise man c. Luke 11. 28. Blessed are they that hear the Word of God and keep it So much of the first point of Instruction from the words Now followeth the second That wicked men may be affected with a kind of joy and gladness in the Word of God and Ministery of it Of this we heard before chap. 4. ver 16. when we spake of those Hearers which are compared to the stony ground See Joh. 5. 35. And Hebr. 6. 5. Vse 1 Use 1. Reproveth such as find no joy or gladness at all in the Word Preached but it is rather irksome and grievous to them to hear it an hour or somewhat more If the Preacher exceed his time but a little they sit upon thorns or else fall asleep or think of other matters c. This shews they feel no joy in the Word no sweetness or delight in it for if they had but tasted how good the Word of God is they could not but desire and love to hear it See 1 Pet. 2. 2 3. If they found or felt any joy in it they could not be so soon weary of hearing it Vse 2 Use 2. To stir us up to labour for this that our Hearts may be affected with joy and gladness in the Word of God and in the Ministry of it that the Word of God may be our delight and the joy of our hearts as it was unto David If the wicked and Reprobates may come thus far as to rejoyce in the Word how much more glad and joyfull should we be in it If they can find sweetness and delight in it how much more we Labour therefore to conceive and feel this joy in the Word of God and to express and shew it by our willingness and desire to hear it often upon all good occasions and by hearing it without weariness c. Use 3 Use 3. Rest not in this onely that we can be affected with some joy in the Word Preached for thus far wicked men and Hypocrites may go but look that our joy in it be sound and sincere Quest Quest. How shall we know it to be so Answ Answ 1. By the ground or motive moving us to rejoyce in the Word of God If we rejoyce in it for its own sake as it is the Word of God and because it is a good and holy Word and not for sinister respects as for novelties sake because the Doctrine of it seemeth new and strange to us or out of some partial affection to the Preacher in respect of his excellent gifts of Learning Eloquence c. See Ezek. 33. 2. By the indifferency and unpartialness of this our Affection of joy in the Word if our joy be indifferently and unpartially carryed toward one part of the Word as well as another If we can rejoyce not onely in the Promises but in the Precepts Reproofs and Threatnings of the Word If we can rejoyce in that part of the Word which doth reprove our sins and cross our sinfull lusts as well as in that which promiseth good and Ministreth comfort to us As Paul Rom. 7. 22. found delight in the Law of God though it crossed his natural corruption Herod rejoyced in some part of the Word but not in the Doctrine of the seventh Commandment therefore his joy was not sound 3. By the constancy of our joy in the Word if it be not onely now and then by fits and for a time but such as doth continue at all times more or less for it is not felt at all times alike and if it do also grow and increase and not decay in time this argues the soundness of it Contrariwise those Hearers that are resembled by the stony ground do receive the Word with joy but not with constant joy for afterward they fall away in time of Persecution and then all their joy in the Word is extinguished So Joh. 5. 35. the Jews rejoyced in John's Ministry but it was but for a season therefore it was no sincere and sound joy but Hypocritical and counterfeit Use 4 Use 4. Marvail not nor be offended though we see some fall away from their love to
was now coming upon them This I say doth much aggravate their Affliction and so it shews how great and urgent cause and occasion there was for our Saviour to work the Miracles ensuing that is to walk on the Sea to them and to help and deliver them by laying the storm Observ Observ Hence gather That the very Circumstance of time doth sometimes aggravate a Cross or Affliction and make it more tedious and grievous than otherwise it would be if it came at another time More grievous it was for Christ's Disciples to want his Company and to be in danger and trouble on the Sea when it was near night than if it had been in the Morning c. So every Crosse is more tedious at some time than at another in the Night than in the Day time in Winter than in Summer Therefore Mat. 24. Pray that your flight be not in the Winter c. So a Cross is more grievous in old Age than in time of Youth c. The Reason is because such times are of themselves more tedious and uncomfortable then other times c. Use 1 Vse 1. To teach us to be the more humbled under God's hand when he afflicteth us in evil and tedious times as in the Night-time in Winter c. He doth it to make our Affliction the heavier that so He may the more throughly try and humble us Therefore we must take such Trials the more to heart Vse 2 Use 2. See how fit then 't is for us to observe God's Providence in disposing of the particular times of all Afflictions which befall us Use 3 Use 3. If the Lord send us Crosses in good and comfortable times be thankful to him for in this he deals mercifully with us It is by his special Providence that it so falleth out Consider how much worse and more grievous this or that Affliction would be to thee if it hapned at a worse time c. Therefore be the more patient also c. So much of the Circumstance of time when the occasion of these Miracles hapned Now follow the occasions themselves The first whereof is The absence of Christ from his Disciples being alone on the Land while they were in the midst of the Sea rowing in the Ship or Boat Observ Observ Here observe That the Faithfull do not alwayes in this Life-time enjoy the comfortable presence of Christ but are sometimes deprived of it at least in regard of their own sense and feeling As it was with the Disciples of Christ in respect of his bodily presence and company while he lived on Earth they did not alwayes enjoy it So it is still with all the Faithfull in respect of his spirituall presence by his Divine Grace and Mercy they do not at all times feel and apprehend this comfortable presence of his Grace I say they do not alwayes feel it because he is still present with them by his Grace and Favour though he do not at all times manifest his presence by the comfortable effects and tokens of it which is the cause that they do not alwayes feel him present with them As it was with David he did not alwaies feel the comfortable presence of God's favour but sometimes complaines of the contrary as may appear Psal 13. 1. And Psal 77. 7. so it is with all the Faithfull in regard of the comfortable feeling of Christ's presence with them by his Grace and favour and by the comfortable working of his Spirit in them they do not alwayes feel him thus present but sometimes they feel and complain of his absence So doth the Church often in the Song of Solomon as we may see Chap. 3. 1. where she saies That she sought her beloved that is Christ and could not find him c. And Chap. 5. Ver. 6. she complains That He had withdrawn himself and was gone c. See also Chap. 6. Ver. 1. Quest Quest Why doth Christ absent himself that is seem to absent himself from the Faithfull sometimes Answ Answ 1. To try and exercise their Faith that he may prove how they will rest and depend on him even contrary to their present sense and feeling and to teach them so to do 2. To teach them to make pretious accompt of the feeling of his comfortable presence and favour using all good means to retain it and being wary and carefull not to lose it and be deprived of it 3. To stir us up with greater earnestness and diligence to seek after him and his presence to recover the feeling of it when we have for a time lost it Use Use Comfort to good Christians feeling and complaining of Christ's absence from them that they cannot so feel him dwelling in their hearts by Faith nor so comfortably working in them by his Spirit as they have formerly done Let them not in this case be discouraged but remember that Christ Jesus doth oftentimes thus deal with his most Faithfull Disciples and Followers absenting himself from them for a time for the tryall and exercise of their Faith and for other good ends which are good and profitable to them And withall let them know That though he seem absent for a time in that he with-holds the comfortable signs and effects of his presence yet the truth is He is not absent from them but is still with them and shall be to the end of the World as he hath promised Matth. 28. the last Ver. Therefore let them call to mind former times wherein he shewed himself present and by faith and patience wait for his comfortable return for if ever he were truly and sensibly present with them by his speciall Grace certain it is he will return at length In the mean time we must not onely wait for him by Faith even against feeling but also earnestly desire and long for his return and by prayer seek unto him to return and to shew himself comfortably present with us again c. So much of the first speciall occasion of the Miracles Now follows the second which was the trouble and danger in which the Disciples were in Christ's absence and in which he perceived them to be viz. that they were greatly troubled in rowing by reason of a contrary Wind risen against them In the words consider two things 1. The speciall notice which our Saviour took of his Disciples being in trouble and danger on the Sea He saw them troubled c. 2. The trouble and distress it self They were toyled in rowing c. He saw them Though they saw not him as is likely neither did they think that he being farr distant in place took any notice of them yet the truth was he did see and take notice of them and of their distresses c. Observ Observ That Christ Jesus doth take speciall notice of the Troubles and Distresses of the Faithfull at all times even then when he seems least to regard them yet he still taketh speciall notice of their afflicted estate So we heard before
2 Pet. 3. 12 13. Rev. 6. 14. The Heavens departed as a scroul rolled together and every Mountain and Island was moved out of their places Now Christ hath this power over the insensible Creatures by a two-fold right 1. Of Creation as he is God c. Col. 1. 16. By him were all things created c. 2. Of free donation or gift from God the Father as he is Mediator Matth. 28. 18. All power is given to me in Heaven and on Earth Use 1 Use 1. Terrour to the wicked Enemies of Christ and his Church Seeing he hath all Creatures at command even those without life and can use them as Instruments of his Vengeance against such wicked one how terrible will he shew himself to them if they repent not speedily Psal 2. He shall speak to them in his wrath c. He shall crush them with a Rod of Iron c. See before in the 39th Verse of Chap. 4. Use 2 Use 2. Great comfort to the Godly truly fearing God and believing in Christ these being Christ's Friends he will make all Creatures work and conspire together for their Good and Protection and Comfort c. Use 3 Use 3. Learn to fear him truly that is to fear offending him by sin who hath such Power even over the dead Creatures to command and use them at his pleasure Jer. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the Sand for the bound of the Sea by a perpetuall Decree that it cannot pass c. Here therefore remember that in Psal 4. Tremble and sin not It is a fearful thing to provoke Christ to wrath by sin seeing he is of such power to punish us seeing he can muster all Creatures in Heaven and Earth against us if he please Rather let us kiss the Son lest he be angry c. If his wrath be kindled but a little c. Psal 2. Vse 4. Seeing the very sensless Creatures are all under the Power of Christ being at his Command to do his Will Let this move us much more to submit our selves to His Power and VVill in all things by doing and suffering all that he will have us to do or suffer yea though it be against Nature and natural Reason c. The dead Creatures obey Christ even contrary to their Nature And shall not we c. Use 5 Use 5. Hence gather that he hath also power over mens Hearts and Consciences which are by nature dead in sin to give them life even the life of Grace by the Power of his Spirit He can also work on our hearts to make them obedient and pliable to his Will in all things Pray him therefore to do this more and more Observ 3 Observ 3. Further from Christ's walking on the Sea we learn That as he is in general Lord of all insensible Creature so in particular he is absolute Lord over the Sea and all other waters having power to command and to use them at his pleasure Revel 10. 2. John saw another mighty Angel come down from Heaven cloathed with a Cloud and a Rain-bow upon his Head c. And he set his right foot upon the Sea and his left on the Earth This Angel was Christ himself and by setting his foot on the Sea he shewed his power over it c. Psal 72. 8. His Dominton shall be from Sea to Sea This Power he manifested by dividing the red Sea and the River jordan whilst the Israelites passed over as we read Exod. 14. and Josh 3. So also by stilling the Waves of the Sea when they were rough Chap. 4. and in this place now in hand This Power also he shewed at another time by causing such a multitude of Fish in the waters to come into the Apostles Net Luke 5. This shewed him to be Lord of the Sea and of all Creatures in it Therefore also before his second coming the Sea shall roar Luke 21. 25. The Reason of this Power of Christ over the Sea is because he created it at first and set the due bounds of it shutting it up with doors and barrs as it is Job 38. that it should not overflow the Earth Psal 95. The Sea is his and he made it c. See Prov. 8. 27. Use 1 Use 1. See whom they sin against who any way abuse the Seas as Pirates and Robbers by Sea and all that use the Seas and make Voyages over them for evill and wicked ends as the Pharisees compassing Sea and Land to make Proselytes c. Matth. 23. And the Jesuites at this day also covetous Merchants c. These sin against Christ the Lord High-Admiral of the Seas and He will punish them Use 2 Use 2. Comfort to such as have a lawful Calling to use the Seas and to live upon them as Marriners Souldiers Merchants c. If they serve Christ conscionably in those Callings and seek his honour he being Lord of the Seas will make them serviceable unto them as they are unto him and he will bless and protect them in those Callings upon the Sea as well as on the Land And this may comfort them and all good Christians against dangers which they are subject to upon the Sea or other Waters when they have a Calling to travel or pass over them Christ the Lord of the Sea and Waters is able to protect them and will protect them so far as shall be good for them He that kept Paul and his Company in that dangerous Voyage to Rome Act. 27. He will also keep us in greatest dangers by Sea and Water yet so as we beware of casting our selves upon Danger and of committing our selves to the Sea or other Waters without a lawfull Calling Use 3 Vse 3. Admonition for all that have a Calling to use the Seas and to travel by Water above all things to seek Christ's favour and protection and his Blessing to guide and prosper them in their Voyages and businesses by Sea that they may have good success in them As Marriners and Sea-men desire the Lord Admiral 's Letters for their Protection and safe Passage by Sea so much more should they seek and sue to Christ the High-Admiral of all the Seas in the World for his Protection in their Voyages The rather because all Travel and business by Sea is so full of hazard c. Use 4 Use 4. Such as have been preserved from drowning or any danger by Water ought to be thankful to Christ the Lord of the Water He that kept himself from sinking into the Waters and saved Peter and the other Disciples from drowning the same it is that saveth us and ours in like danger Therefore be thankful to him and look not at the means but at Christ's Power and Providence So much of our Saviour's miraculous walking on the Sea Now follows the manner of his walking and coming toward his Disciples in that he so came toward them as if he would have passed by
them He would have passed c. that is He made shew of passing by them Quest 1 Quest 1. Why did he so Answ Answ That though he drew toward them yet they might not discern at first who he was but might rather think him to be a Spirit as it is said afterward that they thought him to be Quest 2 Quest 2. Why did he now carry himself so strangely toward them Answ Answ For the further tryal and exercise of their Faith in this their great trouble and distress Observ Observ That the Lord doth sometimes shew himself strange to his faithful Servants in their troubles hiding his face favour and presence from them and making as if he were not near them nor did at all regard them when yet he is very near at hand and ready to help them Psal 13. 1. David complaineth How long wilt thou hide thy face from me So our Saviour carried himself strangely toward the Woman of Canaan Matth. 15. when she besought him for her afflicted Daughter he answered her not a word at first though his purpose was to grant her suit Thus Lam. 3. 8. the Prophet complaineth in the name of the Church and People of God that when they were in great Affliction the Lord did shew himself strange by shutting out their Prayers and not seeming to regard them and Ver. 44. Thou hast covered thy self say they with a Cloud that our Prayer should not pass thorough He seemed not to regard their Afflictions or Prayers for deliverance and yet he did regard them Reasons Reas 1. The Lord dealeth thus for the thorough-trial and exercise of the Faith and Patience of his Servants in such Distresses 2. To stir them up the more earnestly to pray and seek to him for help and comfort in such troubles As a natural Father or Mother will sometimes shew themselves strange toward their Children to stir them up the more to seek to them and to depend on them Vse Use Here is Comfort to the Godly in greatest troubles when in the middest of them the Lord hideth Himself and his Favour and Presence and estrangeth himself from us as if He took no care of us This is but for our further Trial and for our Good to provoke us to more earnest seeking His Face c. And though for a time He seem never so strange to us and to be farr from us yet even then He is near unto us and his Face doth shine upon us as we shall perceive and feel afterward in due time Mark 6. 49 -53. And when they saw him walking c. Dec. 23. 1621. OF the first Miracle of Christ wrought upon the Sea we have heard namely his walking upon the Sea to come to his Disciples Now in the next place we are to speak of the Effects and Consequents of that Miracle which were these three 1. The Errour of the Disciples conceived touching Christ's Person upon sight of his walking on the waters They did thereupon suppose him to be a Spirit 2. The great trouble and fear with which they were perplexed upon sight of his walking upon the Waters which is amplifyed by the Effect of it causing them to cryout 3. Our Saviour's comforting them against that fear and that two wayes 1. By word talking with them bidding them be of good comfort and certifying them who he was and willing them not to be afraid 2. By his deed and practise by going up unto them into the Ship c. They supposed it was a Spirit that is an evill or wicked Spirit or Devil appearing unto them in a visible Shape or Likeness So much is here signifyed by the word ãâã ãâã ãâã ãâã ãâã Vide Bezam in Matth. 14. Quest Quest What moved them thus erroneously to think of Christ Answ Answ 1. Because they saw him walk upon the top of the waters which they thought none could do but a Spirit that is either a good or evil Angel That this was one principal occasion of their false supposition the words do shew when it is said that when they saw him walking on the Sea they supposed c. 2. It was in the dark time of the night in which for the most part the Devil is wont most often to appear visibly that being a solitary fearful and uncomfortable time of it self and so fittest for the Devil's purpose when he appeareth to breed terror in those to whom he appeareth 3. It is likely also that their former trouble and fear in which they were by reason of the storm which indangered the Ship did so disturb their minds and astonish their senses for the time that they were the more apt at the same time to fear and believe an Apparition of the Devil and so this was a great means to confirm them in this false Imagination Quest Quest Why did not our Saviour prevent this erroneous conceipt in them by making himself plainly known to them sooner or by opening their eyes clearly to discern Him as He could have done Answ Answ He suffered them to be thus deluded for their good 1. That by this fearful Apparition of the Devil as they conceived of it their Faith might be the more throughly tryed and exercised 2. That the Weakness of it might be discovered unto them and they more humbled in the sense thereof c. 3. That perceiving their error afterward and finding Christ their Master to be so near unto them they might be the more joyful and thankful Observ 1 Observ 1. Here we see that the Apostles themselves in supposing Christ to be a Spirit did take it for granted that the Devil by God's permission can and doth sometimes assume and take to himself some outward visible shape and in such shape appeareth unto some Persons at some times for some wicked end and purpose as either to tempt them unto some sin or sins or to hurt them in their bodies or otherwise or to terrify and affright them c. That the Devil could and did in those times thus appear the Disciples of Christ were perswaded of else they would never have thus erred in supposing Christ himself walking on the Sea to be the Apparition of an evil Spirit See also Luke 24. 37. And as they were thus perswaded so no doubt but this perswasion and opinion they had taken up by good warrant from the written Word of God And that it was a true and sound Opinion which they held touching this Power and Practise of the Devil neither is there any thing either in this or any other Text of Scripture against the Truth of this Perswasion of the Apostles but on the contrary we have diverse Examples for Confirmation of it For thus the Devil at the beginning took to himself the body of the Serpent and in it appeared to Eve and tempted her Gen. 3. So 1 Sam. 28. The Devil being set on work by the Witch of Endor counterfeited the bodily Shape of Samuel and appeared in it unto Saul And thus it is
14. They cryed out for fear Now this fear and trouble proceeded from the imperfection and weakness of their Faith ut suprà Chap. 4 When they were in danger of drowning c. Observ 1 Observ 1. That there are imperfections and weaknesses of grace in the best Christians c. Observ 2 Observ 2. That even good Christians are apt to be too fearfull and timorous in times of danger yea though it be but supposed danger as this was c. See these two Points handled before Chap. 4. Ver. 38. Mark 6. 50. Be of good Cheer it is I be not afraid Jan. 6. 1621. Observ 3 OBserv 3. That it is naturall unto men to be fearfull of the visible Apparitions of Satan insomuch that even the Godly and faithfull Servants of God are very apt to be troubled with fear at the sight of such Apparitions yea though they be not reall but feigned and imaginary as we see here in the Disciples being stricken with great fear at the sight of Christ supposing they had seen an evil Spirit The like we read of them Luke 24. 37. when Christ came suddenly and stood in the midst of them they were terrified and affrighted supposing that they had seen a Spirit Now if such Apparitions be terrible to the Godly how much more to the Wicked Reasons 1 Reasons 1. The manner of the Devil 's visible appearing is in it self fearful for the most part in that he doth most commonly appear in deformed and ugly shapes and in the Night-time and in solitary and forlorn places c. 2. The consideration of the nature and naturall properties of the Devil makes his Apparitions fearfull to men in that he is a Spirit of so great power and subtilty and therefore able by God's permission to do much hurt unto us Besides that he is also at deadly emnity and hatred against all mankind seeking their destruction and confusion by all means possible 3. Because it hath bin proved and found in experience that the Devil sometimes appearing in some persons and in some places hath done much hurt and mischief c. Use 1 Vse 1. See how unfit it is for any to frequent or live in such places as are known to be haunted with wicked Spirits seeing the best Christians are apt to be troubled and perplexed with fear at the Apparitions of Satan therefore they had need be carefull to avoid occasions of being stricken with such fears and terrors lest they tempt God c. Use 2 Use 2. See what need for us to arm our selves against this fear of the Devil's Apparitions using all good remedies against it To this end 1. Labour for true Faith in Christ that being in him reconciled to God and assured of his love and favour we may not fear any power or malice of Satan appearing or not appearing to us It is either want of Faith or weakness of Faith that makes us over-fearfull of Satan and his Apparitions as we may see here in the Apostles themselves The more Faith the less fear of Satan c. 2. Consider God's speciall providence and protection promised to such as fear him in the midst of all dangers Read Psal 91. nothing can befall them but that which shall turn to their good and salvation Therefore though the Lord should suffer Satan at any time to hurt them in their bodies in this Life yet Hell Gates shall not prevail against their Salvation in the Life to come 3. Consider that the good Angels do pitch their Tents round about us if we truly fear God Psal 34. and he hath given them speciall charge over us to keep us in all our wayes c. Psal 91. 4. Remember that all the power and malice of the Devil is limitted and restrained by the power of God c. 5. Pray unto God for Spirituall courage that we may not be dismayed with fear of Satanicall Apparitions if the Lord should suffer him so to appear or present himself unto any of us c. Observ 4 Observ 4. Further we see here that the Disciples of Christ are brought into many troubles at once for they are alone in the Ship in the midst of the Sea in the Night-time and they are toyled in rowing and in danger of drowning by reason of the Wind being against them and besides all this at the same time they are terrified with the Apparition of an evil Spirit as they falsly supposed Hence then we learn That the Lord doth sometimes exercise his Servants with many troubles at one and the same time both outward and inward Tryalls So Paul 2 Cor. 7. 5. troubled on every side without fightings within fears 1 Pet. 1. 6. Ye are now in heaviness through manifold temptations Examples of this we have also in David who sometimes mentioneth many troubles at once upon himself as we may see in the Book of Psalms Psal 144. 7. He prayes to be delivered out of great or many Waters So Psal 42. 7. One deep calleth another c. But especially in Job who at the same time was afflicted in his Body Goods Children Friends and by his own Wife and therefore in one place he speaketh of Changes and Armies of troubles or sorrows which were sent of God against him See also the example of Jacob Gen. 32. Reasons Reasons The Lord doth this 1. For the more thorough tryal of the Faith and Patience of his Servants and that by this means these graces in them may be more cleerly manifested as we see in Job 2. That many troubles coming upon them at once it may be a means throughly and deeply to humble them under God's hand in the sense of their sins which are the procuring of such troubles 3. That the goodness and mercy of God may be the more seen and manifested in delivering them out of so many troubles being at once upon them Use 1 Vse 1. Comfort to the Godly when they are exercised with many troubles at once God deals no otherwise with thee than he doth often deal with other his deer Children and Servants Therefore no cause for us in this case to be dismayed or to doubt of God's favour or fear his wrath to be against us because he layeth many troubles at once upon us for he doth all in love to us and for our good that we may be thoroughly tryed and humbled c. He seeth what is best for us he seeth that one or few troubles at once is not enough to try and humble us so thoroughly as is fit therefore he layeth many at once upon us of diverse kinds and natures some outward some inward c. Think of this and be patient and well contented to submit to the hand of God though he chastise thee many wayes at once and know that he is able and will in due time deliver thee out of all troubles though thou be compassed about with never so many Job 5. 19. He shall deliver thee in six troubles yea in seven there shall
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
troubles if it be but to stir us up to this excellent Duty Our own experience will teach us that we never are so diligent or fervent in this Exercise as when we are under the Cross never pray we with such Faith Feeling c. On the other side when all goes well with us how dull negligent and careless are we apt to grow in Prayer Vse 2 Use 2. By this learn to know whether our afflictions be sanctified unto us or no viz. if they stir up and quicken us to more earnest seeking of God by Prayer if they drive us nearer to God it is a sign that we make some good and holy use of our troubles not otherwise Quest Quest. But may not Affliction drive a wicked manât God by Prayer Answ Answ Extremity of trouble pain or grief may force him to cry out unto God in words it may wring from him words of Prayer but it doth not make him pray unto God conscionably with true Faith or any comfortable hope or assurance to be heard See Hos 7. 14. Observ 3 Observ 3. In that it is said This Woman's Daughter was possessed with an unclean Spirit We are taught That the Devil by God's sufferance may have power over the Bodies of Men and Women or Children to enter into them and being in them to afflict and torment them as he did this young Damsell yea he may have power over the Bodies of the Saints and Faithfull and of their Children as he had over Job and his Children and over this faithfull Womans Daughter But of this see before Chap. 1. Ver. 23. An unclean Spirit Touching this attribute given to the Devil See also Chap. 1. 23. Mark 7. 25. Heard of Him and came and fell at His feet June 30. 1622. THe second Occasion moving this Woman to come to Christ and to make this sute for her Daughter was the Fame which she had heard of Christ Heard of Him That is of the excellency of his Person and of his divine Doctrine and great Miracles which he had formerly wrought in other places and parts of Judea the Fame and Report whereof as it is likely was brought unto her by such as had formerly travailed from these Coasts of Tyre and Sidon into those parts of Galilee and Judea where our Saviour had preached and wrought Miracles there to hear him and to be partakers of his Miracles as may appear Chap. 3. 8. and Luke 6. 17. Now this Fame which she heard of Him moved her to believe that he was that Messiah promised and foretold in the Writings of Moses and the Prophets in the which it is likely she had bin before instructed in some measure by the Jews which lived amongst the Gentiles in these Coasts of Tyre and Sidon as hath bin before shewed Now being thus perswaded that he was the Messiah and that he was able and willing to cast the Devil out of her Daughter she was thereupon moved to come and sue unto him for help Observ 1 Observ 1. In that this Woman first heard of Christ and by hearing report of him came to some knowledge of him before she believed in him and testified her Faith by coming to sue unto him for her Daughter Hence observe that Knowledge of Christ must go before true Faith in Christ in order of Nature as the Ground and Motive of it See before Chap. 5. 27. Observ 2 Observ 2. That the knowledge and perswasion of God's power and goodness that he is able and willing to hear and grant our sutes must be the Ground and Motive of all the prayers we make unto Him This Woman by the Fame she had heard of Christ came to know and to be perswaded that He was the Messiah and therefore able and willing to hear and grant her sute and this moves her to come and sue to Him for her afflicted Daughter Therefore also in the Preface of the Lord's Prayer we are taught to use these words Our Father which art in Heaven which words do imply both our perswasion of the goodnesse and mercy of God in that we Call him our Father and likewise our perswasion of his Power in that we acknowledge him to be in Heaven so by this preface we are taught That in praying to God we must be perswaded of his Power that He is able to hear us and of his Grace and Mercy that He is ready and willing to hear us and the perswasion of both these must move us to pray to Him Reason Reason True prayer must be made in Faith Rom. 10. 14. How shall they call on Him in whom they have not believed Now Faith perswadeth us both of God's power That He is able to do abundantly above all that we can ask or think and also of his goodness and mercy that he is willing and ready to give us those things we ask so far as stands with his Glory and our Good and Salvation Vse Vse Labour for this knowledg and perswasion of Faith touching the Power and Goodness of God that He is both able and willing to hear our prayers and to grant the Petition we ask of Him that so this may quicken and stirr us up to pray unto Him in our necessities Now of the first of these it is easie to be perswaded and every one will yield that God is able to grant our Requests but the difficulty is to be perswaded that He is also willing to grant them so far as is good for us This therefore thou must especially labour and strive by Faith to believe And to this end often meditate of the gracious promises of God which He hath in his Word made to such as call upon Him in truth of Heart and be assured that He will make them good unto thee if thou so pray unto Him See Hebr. 11. 6. So much of the Occasions moving this Woman to come and sue to Christ or her Daughter In the next place I am to speak of the manner of her coming to put up this her sute She fell at his feet This Gesture she used 1. In way of religious reverence and adoration of the Person of Christ whom she believed to be more then a Man even the Son of God c. 2. To testifie and expresse the inward Humility of her Heart and the sense of her own vilenesse and unworthinesse to receive so great a favour from Christ as she asked of Him See before Chap. 5. 22. Observ Observ Such as come to God in prayer must come in most humble and reverent manner before Him See Chap. 1. Ver. 40. Twofold humility requisite 1. Inward in Heart touched with lively feeling of our unworthiness c. 2. Outward in Carriage and Gestures of the Body It followeth She besought him that he would cast out the Devil c. By this sute she shewed her compassion of her Child being in this misery c. Observ 1 Observ 1. See here in the example of this Woman what Christians should do what
Grace and for encrease of it in our hearts and to shew it forth in all our carriage that so we may hereby approve our Faith Col. 3. 12. As the Elect of God put on humblenesse of mind c. 1 Pet. 5. 5. Be Cloathed with Humility A most singular Ornament to the Soul of a Christian more beautifying it than the richest Garments do the Body c. Helps for the attaining of this Grace and for increase of it 1. Pray unto God to work and increase it in us Daily it is a Fruit of his sanctifying Spirit c. 2. Come duly to the Ministery of the Word which is powerfull to cast down imaginations and every high thing c. 2 Cor. 10. 4. 3. Labour more and more for true sense of our own Sins and Corruptions that this may beat down proud thoughts in us c. 4. Consider what excellent Promises are made to the Humble Psal 25. God will teach them and guide them in his wayes 1 Pet. 5. and Jam. 4. God giveth Grace to such Esay 57. 15. The Lord dwelleth with such Esay 66. 2. To him will I look that is poor and of a contrite Spirit c. Look at the example of Christ himself the most perfect pattern of all true Humility expressing it in all his Carriage Matth. 11. So much of the first part of her reply to Christ Now followeth the second in these words Yet the Doggs under the Table c. The sense and meaning of them is sufficiently cleared before I come therefore to such Instructions as may arise from them Observ 1 Observ 1. In that this Woman doth not give over her sute to Christ but is more importunate with Him though He refused at first to hear her and delayed to grant her Request yea made shew as if he would never grant it Hence learn What is to be done of us when God delayeth to hear our prayers that is to grant our sutes and supplications made unto Him in our Necessities or Distresses we must not thereupon give over or faint in prayer but be rather stirred up to perseverance and greater fervency in prayer earnestly solliciting the Lord still and giving Him no rest till He hear us As Jacob wrestling with the Lord Gen. 32. 26. would not let Him go till He blessed him So should not we let the Lord go as it were but keep fast hold on Him by Faith in prayer till he hear us and give us that we ask Herein we are to imitate that importunate widdow Luke 18. who never left solliciting the unjust Judge till he granted her sute Therefore Ver. 1. our Saviour taught that Parable to the end That we should not faint in prayer We are also herein to imitate that importunate Friend Luke 11. 8. who would take no denyall of his Friend in his necessity In like manner should we follow the Lord constantly and earnestly with our Prayers for supply of our necessities and for obtaining of all good things needfull and for removall of evils not fainting or growing weary of praying to him when he delayes to hear us but the more he seems to stop his ears against us and to shut out our prayers the lowder must we cry unto Him the more He seems to shut and barr up the Doors of mercy against us the harder should we knock that he may open to us the more he seems to flye from us the more should we follow him c. This is a holy kind of boldness very pleasing to God He loveth such importunate Suters he is not like unto some great Persons which will not endure to be urged with Sutes but he desireth and liketh best of such are most instant with him in prayer And this is one end as we have heard before why he doth not hear at first but often seemeth deaf to our prayers and delayeth long to grant our Sutes that he may by this delay stirr us up to be the more earnest and importunate with him Vse Vse To reprove the weakness of such as are ready to faint in prayer and to give over seeking to Him casting away all hope of obtaining their desires because he delayeth to hear them But this is for want of Faith to defend and wait on God c. Observ 2 Observ 2. In that the Faith of this Woman was exercised with many and great Tryalls and Afflictions at once which might have discouraged her if she had not been sound in Faith and yet we see she is not discouraged neither doth her Faith fail but holdeth out against all tryalls and discouragements Hence gather That true Faith though it may be greatly tryed and exercised with many and great temptations and afflictions yet it cannot be utterly vanquished and overcome of those temptations but will hold out in all tryalls and against all discouragements and labour to overcome them till at length it get the upper hand The Faith of true Believers may indeed be dangerously shaken by tryals and temptations but not utterly overturned or wholly vanquished that is the Power and Life of it cannot be abolished or extinguished in them by the greatest assaults and temptations that can be raised against them The sensible working of Faith may also be hindred in them for a time but not wholly and altogether Luke 22. 31. Simon Simon Satan hath desired you to sift you as Wheat But I have prayed for thee that thy Faithfail not Hebr. 11. 33. The Apostle mentioneth sundry whose Faith was greatly tryed and exercised with grievous afflictions and distresses yet could not be vanquished by those Afflictions but on the contrary by the power and strength of Faith they overcame all those grievous Tryalls Jacob's Faith was wonderfully Tryed and Assaulted when the Lord himself did wrestle with him yet it was not vanquished but by it at length he prevailed with God and obtained a Blessing from him Hos 12. 3. By his strength that is by strength of his Faith he had power with God c. So the Faith of Job David c. Reason Reason As true Faith is first wrought in the Heart of Believers by the Spirit of God so it is ever after preserved in them by the Almighty power of God strengthening them to persevere in it See 1 Pet. 1. 5. Use 1 Vse 1. See a difference between the true saving Faith of God's Elect and that counterfeit temporary Faith of Hypocrites This may be and is extinguished in time of Tryall and Temptation as appeareth Luke 8. 13. Not so the Faith of true Believers no Temptations no Afflictions can abolish or extinguish it or cause it to fail c. Vse 2 Vse 2. Singular comfort to true Believers against all Tryalls and Oppositions with which they and their Faith may or can be assaulted whether outward Troubles and Afflictions or inward Temptations of Satan or wrestling with God Himself None of all these shall ever be able to vanquish their Faith that is wholly to extinguish the Life of
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
this respect a Calling to reprove sin in those under their Government Magistrates in their Subjects Ministers in their People Parents in their Children c. Especially Ministers of whose Office it is a speciall part to reprove sin in their People publickly and privately c. 2 Tim. 4. 2. Reprove Rebuke c. 2. When the parties offending are tractable and likely enough to bear a Christian reproof well and to profit by it for ought we know or can discern to the contrary In this Case a Christian may reprove sin in another though he be not of his speciall Charge or under his Government but his equall yea perhaps his Superior when good occasion is offered Use 1 Vse 1. Reproof of such as neglect this Duty when occasion is offered and their Calling and Place requireth performance of it As some are too forward and rash in taking upon them to reprove without a Calling and do much hurt so others on the contrary are altogether negligent and careless of the Duty being called to it Vse 2 Vse 2. See the great sin of those that instead of reproving do applaud sin in others and encourage them therein c. and so strengthen the hands of the Wicked hindring them from Repentance How much have they to answer for Use 3 Vse 3. Let us every one as our Calling requireth make conscience of this Duty of love to others and to this end consider the Reasons before mentioned c. Rules to be observed in reproving sins of others 1. For the matter of our Reproof 2. For the manner For the matter and ground of it it must be out of the Word of God See before Chap. 7. 6. For the manner 1. In love to the person out of a desire of his good and reformation c. 2. With a spirit of meekness bearing with the Offender and forbearing him as much as is possible and not growing into passion and bitterness against the person 2 Tim. 2. 24. The Servant of the Lord must not strive but be gentle to all men Instructing those in meeknesse that oppose themselves c. Especially toward such as offend of infirmity this meekness is to be shewed Gal. 6. 1. If any be overtaken in a fault you that are Spirituall restore such a one in the spirit of meekness c. 3. With wisdom and discretion which must be shewed by observing all due Circumstances in reproving As 1. The fittest time when we see the party offending most tractable and fittest to be wrought upon c. striking while the Iron is hot as we say 2. The fittest place as for publick reproof publick places for private reproof private places So Matth. 18. 15. Contrà 1 Tim. 5. 20. 3. Observing the different disposition of the persons reproved Some are obstinate and stubborn who are more roundly and sharply to be dealt with Others are tractable who are more gently to be admonished Jude ver 22. Have compassion on some putting difference and others save with fear c. 4. The difference of sins fowl and hainous sins are more sharply to be censured and more deeply to be taxed than lesser faults Sins of presumption and against knowledge than Sins of ignorance and infirmity c. Use 4 Use 4. Such as offend should be willing to be reproved yea accompt it a Benefit as David did Psal 141. Let the Righteous smite me c. Mark 8. 12 33. Why doth this Generation seek after a Sign c Octob. 27. 1622. Observ 2 OBserv 2. It is a Sin for any to require new Signs and Miracles for confirmation of that Doctrine which hath been already sufficiently confirmed by Miracles yea it is such a Sin as deserveth a sharp Reproof and Censure And therefore see here how justly we may Reprove and Censure the Papists for requiring of us new Miracles to confirm our Doctrine which is the same with the Doctrine of Christ c. How justly may we say of them therefore as Christ doth of the Pharisees and Sadduces Why doth this Generation seek c. Observ 3 Observ 3. This Generation Hence learn That the Children and Posterity of wicked Parents are apt by Nature to resemble their Parents and Ancestors in wickedness and do oftentimes prove like unto them So these Pharisees Deut. 32. 5. Moses saies of the Israelites That they were a perverse and crooked Generation Esay 1. 4. A seed of evil Doers corrupt Children c. Esay 57. 3. Matth. 3. 7. John Baptist calls the Pharisees and Sadduces A Generation of Vipers And Acts 7. 51. Stephen tells the Jews That as their Fathers had resisted the Holy Chost so did They c. 1 King 15. 26. Nadab walked in the sins of Jeroboam his Father And so did other wicked Kings of Israel in the sins of their Fathers Matth. 23. 31. Ye are witnesses to your selves that ye are the Children of those that killed the Prophets Fill ye up then the measure of your Fathers Reason Reasons 1. Sin is hereditary by Nature coming from Parents to Children by naturall Birth Therefore Gen. 5. 3. Adam is said To beget a Son in his own Image c. that is corrupted with sin like himself Neither is thiâ true of Originall Sin which all do receive from their Parents by naturall Birth but of some actuall Sins also which are apt to be derived by Naturall Birth from Parents to Children viz. Such Sins as are occasioned by the Naturall temper and complexion of Body which because Children do receive from Parents therefore withall they receive a Naturall inclination to like Sins as their Parents were given to For example sake Sins of the Flesh Drunkenness Pride Wracthfulness c. 2. Children are very apt to follow their Parents and Ancestors example out of the Naturall affliction they carry to them and because they live and converse much with them c. 3. God doth sometimes punish wicked Parents by with-holding and denying Grace to the Children and so giving them up to their Parents Sins Use 1 Use 1. Hence gather That it is in it self a Judgment to be born of wicked Parents because such Children are in so great danger of being infected with the contagion of their Parents Sins by Naturall Birth and by Example c. Yet it is such a Judgment as doth not absolutely prejudice or hinder such Children from Salvation For many are saved and preserved from the contagion of Parents wickednesse by the speciall Mercy of God Yet it behoves such Children to be humbled not onely for their own but for their Parents and Ancestors Sins Dan. 9. 16. He Confesseth the sins of their Fathers c. Vse 2 Use 2. See then that on the contrary it is a great Mercy and Blessing of God to come of religious and godly Parents in that such Children are not in such danger of being poysoned with the corruption and example of Parents Sins Besides that they have by this means speciall interest in God's Covenant of Grace made to
for else they would never have come and sought to him For as the Apostle saith 2 Cor. 4. 13. We believe and therefore speak And Rom. 10. 14. which shews That where there is no Faith in the Heart there can be no speaking by prayer unto God or unto Christ But withall they discover much weaknesse in their Faith in that they seem to tye Christ's Power unto outward means as to the outward touching of the blind man with his hands as if without this he could not cure and restore him to sight Observ 1 Observ 1. It is the duty of all Christians to help one another by their prayers in time of Distresse and Affliction To seek to God for others as well as for themselves and to commend the afflicted estate of others to God in prayer This we may hence learn from those which brought this blind man to Christ in that they did not onely conduct him to Christ but being come they sought or prayed unto Christ for him that he might be cured of his blindness See this Point before handled on Chap. 7. Ver. 32. and Jam. 5. 16. Observ 2 Observ 2. In that both the Friends of the blind man which brought him to Christ and also the blind man himself as is not to be doubted did shew their Faith by seeking to Christ for help in this distressed Case We hence learn That where there is any measure of true Faith in the Heart it cannot but break forth and shew it self by Prayer and Calling on God in our own and others necessities Thus David in his Affliction believed and therefore spake to God by Prayer Psal 116. 10. So Paul 2 Cor. 4. 3. we believe and therefore speak Wheresoever there is a Spirit of Faith as the Apostle there saies there is also a Spirit of Prayer to Call upon God Therefore Jam. 5. 15. it is called the Prayer of Faith because it is an inseparable Effect and Consequent of Faith flowing from it Jude ver 20. Building up your selves in your most holy Faith and praying in the Holy Ghost Reas 1 Reas 1. Faith is not an idle Grace but operative and working where it is 1 Thess 1. 3. and among other effects which it worketh this is one speciall one That it brings forth Prayer in us Reas 2 Reas 2. True Faith perswadeth us of God's Power and Ability to hear and help us in all Necessities and Distresses and this moveth us to seek to Him by Prayer This moved Christ himself to pray in his Agony Mark 14. 16. Abba Father all things are possible to thee take away this Cup c. The Leper Matth. 8. 2. Thou caust make me clean Reas 3 Reas 3. Faith perswades us of God's willingness and readiness to hear and help us in regard of his Goodness and Mercy as also of his Promise and this cannot but move us to seek to Him by prayer in our own and others Necessities and Miseries Hos 6. 1. Come let us return to the Lord for he hath torn us and he will heal us he hath smitten and he will bind us up After two Dayes will he revive us c. When we are perswaded that he is rich unto all that Call upon him this moveth us to Call upon him for our selves and others Vse Vse To examine our selves by this what true Faith is in our Hearts Look how conscionable and frequent we are in the Duty of Prayer and Calling upon God in our own and others Necessities and Distresses If we truly believe God's Power and Goodness and be perswaded of the Truth of his Promise to hear and help us in our Troubles to relieve us in our Wants c. this cannot but inlarge our Hearts and open our Mouths to speak to God by prayer in all our Necessities and in the Necessities of others Contrà if we have no Hearts to call upon God nor Mouths to speak to him by prayer for our selves and others this argues want of Faith Let men say and professe never so much that they believe God's power and readiness to help them in all their Necessities yet if they seldom or never use to seek to him and to call on him by prayer it is certain That either they want Faith or their Faith is very weak For if they were effectually perswaded of God's Power and Will to help and relieve them and of the Truth of his Promise they could not but often go and seek to him by prayer See then that we shew our Faith by this excellent Fruit of it viz. by frequent calling upon God in our own and others Necessities c. we must not onely believe but speak to âod by prayer of Faith especially in our greatest Necessities and Troubles Our Wants and Miseries should stir us up to frequent and earnest calling upon God thereby to shew and testifie our Faith that we believe and rest upon him for help comfort and relief Necessity drives men sometimes to crave help and relief even of their Enemies when they are perswaded of their power to help them How much more ought our Necessities to drive us to God by prayer Else how do we shew our selves to believe and be perswaded of hiâ power and readiness to help us The Child that is perswaded of his Father's love and doth rest and rely upon him for all necessaries of this Life he will often come to his Father to crave and ask of him such things as he wanteth So here c. Observ 3 Observ 3. Though the Faith of this blind man and of those that brought him to Christ was but weak and imperfect as appears by their tying of Christ's Power to the outward touching yet our Saviour doth not reâect them but granteth their request and did perfitly cure the blind man Whence we may learn That weakness of Faith if it be true and sound doth not hinder any from receiving good and benefit by Christ but Christ doth communicate himself and his benefits to such as are weak in Faith As here he vouchsafed the benefit of this miraculous Cure to this blind man though himself and his Friends which brought him to Christ shewed much weakness of Faith though their Faith was imperfect yet the blind was perfitly cured So Mark 9. 24. though the Father of the Child possessed with a dumb and deaf Spirit were but weak in Faith yet our Saviour granted his Request in casting the Devil out of his son This is also true of Spirituall benefit which Christ doth bestow upon us and hath purchased for us as forgiveness of sins justification c. weakness of Faith so it be sincere and sound doth not exclude any from being partakers of these benefits but even the smallest and weakest measure of Faith makes a Christian capable yea actually partaker of them all Though our Faith be but as a grain of Mustardseed yet it is sufficient to receive and apply Christ with all his spirituall Benefits and to make us partakers of his unsearchable
some Popish Writers as sufficient to answer the Devil's temptations and to help a man to understand the Scripture and to discern true Doctrine from false Thus Staphylus commended the implicit Faith of a certain Colliar who lying at point of Death and being tempted by the Devil touching his Faith answered that he did believe and dye in the Faith of the Church and being again asked what was the Faith of the Church That Faith said he that I believe in By this Faith saith Staphylus the Devil was put to flight See White Of the Church part 1. pag. 6. Use 2 Vse 2. To convince those amongst us who tye their Faith and Opinion in matters of religion to the Faith and Opinion of others especially of such as are in great Place and Authority in the Church or Common-wealth or in accompt for Learning The main thing they look at is what such and such great Men do hold what Faith and Religion they are of c. In the mean time never labouring nor being carefull to examine and try the Opinions of others by the touch-stone of the Scriptures nor yet to get a true and sound Faith of their own whereby to know believe and rest perswaded of the Truth in all necessary points of Faith and Religion Hence it is That they are so wavering and uncertain in their Opinions in matters of Religion so unsetled in the Faith being ready to be carryed about with every wind of Doctrine and to be seduced by false Teachers because they have no certain Faith of their own grounded upon sound knowledge of the Word of God but they rest in others Opinions not trying the Spirits as they should c. Use 3 Use 3. To admonish and teach us not to leane too much to the opinion and judgment of others in matters of Faith and Religion nor to rest in the Faith of others without warrant from the Word of God but to labour above all to have in our selves a true and sound Faith of our own grounded upon the Word of God in all necessary points of Christian Religion Though men of great Place hold such and such opinions in Religion yet we are not to tye our selves to their Opinions further than we have warrant from the Word of God but we are to look that our selves do believe and hold the sound Truth Though Herod himself were of opinion that Christ was John Baptist risen from the Dead yet our Saviour here shews That he would not have his Disciples build their Faith upon his Example but to look that themselves did hold the Truth in this point of Faith touching his person No more must we rely upon others opinion in matters of Faith but have a true and sound Faith of our own which must not be built upon Men but upon the Word of God I deny not but that we are to reverence the Opinion and Judgment of such as are of Authority and Accompt in the Church for their Learning and Piety but yet we are not to tye our selves to their Opinion in all things but to look that our Faith be grounded on the Word of God Whatsoever others hold or think in this or that point of Religion is nothing to us to build our Faith upon further than it hath warrant from the Word of God but we must look that our selves do hold the Truth and that our own Opinion and Faith be such as is agreeable to the Word of God and hath warrant from the same Use 4 Use 4. See here again how needfull it is for all Christians to be well grounded in the sound knowledge of the Word of God and to have it dwell richly in us c. For knowledge is the ground and beginning of Faith or rather a part of it and therefore if every one of us must have a true and sound Faith of our own to believe and be perswaded of all necessary points of Christian Religion taught in the Word of God then must we also have a true and sound knowledge of our own in all needfull Doctrines of Faith revealed and taught in the Word of God Hence it is That Knowledge is put for Faith sometimes in Scripture as Joh. 17. 3. This is life eternall to know thee the onely true God and Jesus Christ c. Mark 8. 29. And he saith unto them But whom say ye that I am Peter answereth and saith unto him Thou June 12. 1625. art the Christ NOw followeth the Answer of Peter in the name of the rest of the Disciples Peter answereth and saith unto him Thou art the Christ That Peter made this Answer not for himself onely but for all the rest is proved Joh. 6. 69. Where we have two things set down to consider 1. The person who made this Answer for all the rest Peter 2. The Answer it self containing in it an excellent confession of the Faith of the Apostles touching the Person and Office of Christ Thou art the Christ Of the first The person answering and uttering this Confession Peter Quest Quest Why did he answer and speak for all the residue of the Apostles Answ Answ 1. This is by some imputed to his great zeal and fervency of Spirit which made him more forward than any of the rest to speak at this and other times 2. But the principal Reason as is most probable was this That he was the chief of the 12 Apostles in Authority and Accompt among them and that partly in regard of his excellent Gifts above the rest and partly in regard he was the most antient in time standing being the first that was called to the Apostleship as may be gathered from Joh. 1. 42. For although Andrew first followed Christ yet Peter was the first to whom Christ promised the Apostleship which was implyed by giving him the new Name of Cephas See Dr. Raynold's Conference Cap. 5. Divis 3. pag. 176. For which cause also he is first named Matth. 10. 2. Mark 3. 16. Now in regard of this Preheminence of Authority and Estimation which Peter had among the other Apostles It is most like That they gave unto him the primacy of order in speaking to be as it were the mouth of all the rest at this and other times Observ Observ That although the Apostles of Christ were all equall in Ministeriall Power that is in the Power and Office of preaching administring Sacraments and of binding and loosing by that Power of the Keys committed unto Peter and under his name unto them all Matth. 16. 19. Yet notwithstanding there was among them some difference of Order and Place as also of Authority and Estimation of one above another in regard of excellency of Gifts and priority of Calling to the Office of Apostles and in these Respects Peter had the Preheminence above the rest As here we see in that he was as the Mouth of the rest to speak for them all and to utter in all their names this excellent confession of Christ So Joh. 6.
being interpreted the Christ. And it is even the main scope of the four Evangelist in writing the History of Christ to prove this Point That Jesus is the Christ or true Messiah Joh. 20. 31. These things are written that ye might believe that Jesus is the Christ c. This was also clearly testifyed by all the Miracles of Christ Joh. 10. 25. The works that I do in my Father's Name bear witness of me See Mat. 11. 4. Reason Reason All things foretold by the Prophets in the Old Testament touching the true Messiah are fulfilled in this Jesus Act. 10. 43. as may appear by considering some of the principal matters prophecyed of him before-hand which are these 1. Touching the Person of the Messiah That he should be both God and Man in one Person foretold Isa 7. 14. His name Emmanuel implieth this signification God with us that is God in our Flesh or Nature 2. The Birth of the Messiah or his coming in the Flesh with the Circumstances of it as the time place manner c. are foretold by the Prophets His Birth Isa 7. 14. Behold a Virgin shall conceive and bear a Son c. and Isa 9. 6. To us a Child is born c. The time of his Birth foretold by Jacob Gen. 49. 10. The Scepter shall not depart from Judah till Shiloh come that is The Scepter of Government shall not be taken away from the Jews till the Messiah come which implyes that when that Scepter should depart then they should look for the Messiah So the place of his Birth that it should be at Bethlehem Mich. 5. 2. 3. The Death and Sufferings of the Messiah are foretold together with the time and manner of them as we may see Psal 22. Isa 53. Dan. 9. 4. His Glorification which followed his Death and Sufferings with the severall Degrees of it viz. His Resurrection Psal 16. Thou wilt not leave my Soul in Grave c. His Ascention Psal 68. 18. He ascended up on High c. His sitting at the right hand of God Psal 110. The Lord said to my Lord Sit thou on my right hand c. Now all these things foretold by the Prophets touching the Messiah are every one fulfilled in this Jesus the Son of the Virgin Mary as may easily appear by comparing the Places and Predictions of the Prophets before mentioned with the History of the four Evangelists in which all those things are plainly fulfilled in this Jesus But I will not further insist upon the clearing of it Vse 1 Vse 1. To convince the blind and obstinate Jews at this Day denying this Jesus to be the Christ or true Messiah promised and foretold by the Prophets notwithstanding that they have the Books of the old Testament and do daily read the things foretold by the Prophets touching the person of the Messiah and touching his Birth and time of his coming c. and seeing them to be fulfilled in this Jesus the son of Mary yet believe not that he is the true Messiah but look for another yet to come yea notwithstanding that themselves are driven to confesse that that time is expired many hundred years ago wherein the Prophets foretold he should come yet for all this they remain still obstinate in their wilfull blindnesse and unbelief unto which they are justly given up of God Rom. 11. 25. Blindnesse or hardnesse is happened to Israel untill the fulnesse of the Gentiles be come in We are to pity them and to pray unto God for them that the Vail may be taken from their Eyes and that they may be converted to believe in this Jesus the onely Messiah that they may be saved by him The rather we are to do this because God hath not for ever shut them up in Unbelief but for a time as the Apostle sheweth in the same place Rom. 11. therefore we are to be the more earnest with God in prayer to call and convert them to the Faith of Christ in that due time which he hath appointed Vse 2 Vse 2. Teacheth us to receive and imbrace this Jesus by Faith as the onely true Messiah ordained and sent of God and to seek Redemption and Salvation in him alone renouncing all other false means of Salvation as those which the Papists have brought in as mediation of Angels and Saints-departed which they joyn with Christ also merit of good Works humane Satisfactions Popes Pardons c. remembring what is said Acts 4. 12. There is no Name under Heaven given among men whereby we must be saved but onely by this Jesus the Son of the Virgin Mary and the true Messiah Therefore seek forgiveness of Sins and Salvation in this Jesus in this Christ alone in whom it is hid and who is the onely Fountain of Life and Salvation Joh. 5. 11. This is the Record That God hath given to us eternall Life and this Life is in his Son that is in this Jesus Christ who is not onely the Son of Man but also the very naturall and eternall Son of God Doctr. 2 Doctr. 2. Further from this speciall Title given here unto our Saviour being called the Christ or the anointed of God in regard of his speciall calling to the Office of Mediatour We learn That Christ Jesus the Son of God did not take upon Him his Office of Mediatour to be the High Priest Prophet and King of the Church without a Calling from God but He was spiritually anointed and called of God unto this Office Isa 61. 1. The Lord hath anointed me to preach good tydings unto the meek He hath sent me to bind up the broken-hearted c. Hebr. 5. 5. Christ glorified not himself to be an High Priest but he that said unto him Thou art my Son c. Now this spirituall anointing or calling Christ to his Office of Mediatour includeth two things in it 1. The solemn Consecrating of him to this Office in God's eternall purpose Joh. 6. 27. Him hath God the Father sealed 1 Pet. 1. 20. Said to be fore-ordained before the foundation of the World Note that this is to be understood of Christ not as He is God but as He is Mediatour God-and-Man for so He is inferiour to God the Father and so he is said to be ordained of Him to this Office of Mediatour The second thing contained in this anointing and calling of Christ is the qualifying or furnishing of him with perfection of all Graces needfull for discharge of this Office of a Mediatour and that not onely as he is God but even in his humane Nature Psal 45. 7. God thy God hath anointed thee with Oyl of Gladness above thy fellows Isa 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me c. Acts 10. 38. anointed with the Holy Ghost and Power Joh. 3. 34. The Spirit given him not by measure Vse 1 Vse 1. Seeing Christ Jesus took not his Office of Mediatourship upon Him without a calling but was annointed of
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his âod-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
these things And then in the latter part of the Verse and in the Verse following is mentioned the Event or Consequents following thereupon which are two 1. Peter's carriage towards Christ Taking him aside and beginning to reprove him hoc versu 2. Christ's carriage toward Peter again as also toward the other Disciples When he had turned about and looked on his Disciples c. ver following First Touching the manner of Christ's foretelling his Passion c. He spake that saying openly That is plainly expresly and directly affirming that he must suffer many things c. and not obscurely or darkly foretelling or speaking of these things unto them as formerly he had done as we see in other places Joh. 2. 14. The Son of Man must be lifted up c. This was a dark foretelling of his Death So Joh. 2. 19. Destroy this Temple that is the Temple of my Body by Death and in three Dayes I will raise it up And Matth. 12. 40. As Jonas was three Dayes and three Nights c. In these plaecs he darkly spake of his Death and Resurrection but now more plainly and expresly Quest 1 Quest 1. Why did he now so plainly foretell these things c Answ Answ Because though he had formerly spoken of them yet his Disciples did not yet conceive or understand this Doctrine of his Passion Death and Resurrection by reason it was a high and mysticall Doctrine which seemed unto them to be against reason that he being the Son of God should Dye and Suffer c. And that he who was the Messiah and Saviour of others should not save himself from Death Therefore this Doctrine being so hard for them to conceive and they being yet so ignorant in it our Saviour now doth more plainly teach it them than ever before that so they might conceive it the better and take the more speciall notice of it and to be the better prepared and armed against the scandall of the Crosse Object Object They remained still ignorant here even after this plain teaching as appears in Peter who after this would have perswaded Christ that he should not Suffer as we shall see out of the words immediately following yea Luke 9. 45. Luke 18. 34. though our Saviour foretold them of these things two or three times after this yet they understood him not Therefore it may seem That this his plain teaching and foretelling of his Passion and Resurrection was in vain in respect of his Disciples Answ Answ This followeth not 1. Because though they did not yet comprehend the Mystery of his Death and Resurrection and the reason of it yet they did in some measure conceive his words and believe them also to be true for they were exceedingly grieved to hear him speak the same afterward Matth. 17. 23. 2. Though for the present they understood not his meaning fully yet these Predictions of his passion and Resurrection did long after come into their minds and so did confirm their Faith the more when they saw all fulfilled as he had foretold Quest 2 Quest 2. Why did he not before this time speak to them plainly of his Passion and Resurrection Answ Answ 1. Because this Doctrine was to be revealed by Degrees and not all at once or at the first unto them 2. Because they were not fit to hear this Doctrine plainly taught till now that is to say till after our Saviour had sufficiently confirmed their Faith in his Person that he was the Christ and the Son of God as they had immediately before confessed him to be Observ 1. How hard we are by Nature to conceive and understand the Mysteries of Faith revealed in the Gospel touching Christ and our Salvation by him They are as Riddles to us by Nature before our minds be enlightened by God's Sprit to conceive them See this here in Christ's own Disciples Though he had often before spoken to them and others in their hearing of his Death and Resurrection yet they understood not these things but were still ignorant of them insomuch that he is now fain more plainly than ever before to speak to them of these things yea though he did now speak so plainly yet for all that they did not conceive his meaning as appears by Peter's going about after this to perswade Him that He should not Suffer And therefore our Saviour was fain after all this again and again to teach them this self-same Doctrine as may appear Chap. 9. 31. and Chap. 10. 33. And yet after all this they were still ignorant herein ut suprà dictum est 1 Cor. 2. 14. The natural man receiveth not the things of God c. How hard was Nicodemus though a chief Pharisee and Ruler to conceive the Doctrine of Regeneration Joh. 3. The Woman of Samaria Joh. 4. Therefore Hebr. 5. 11. the Apostle tells them the things he was to speak touching Christ were hard to be uttered because they were dull of hearing Vse Use See before upon ver 16. Observ 2 Observ 2. Here Ministers are taught their Duty how to carry themselves in the exercise of their ministeriall Function of preaching viz. That in dispensing the hidden Mysteries of Faith they are to labour to teach them with plainnesse and evidence of the Spirit remembring that these Doctrines of Faith are Mysteries to the naturall man yea hard for the Regenerate to conceive And therefore they had need the more to labour for evidence and plainnesse in teaching such Mysteries So our Saviour here c. This plainnesse Paul used in teaching of these Mysteries 1 Cor. 2. 4. My speech and preaching was not with entising words of mans Wisdom but in demonstration of the Spirit and of Power This kind of teaching is most necessary and profitable for the People and therefore they also should desire it So much of the manner of Christ's foretelling his Passion and Resurrection to his Disciples Now followeth the Event or Consequents And 1. The carriage of Peter towards our Saviour set down in the latter part of this Verse And Peter took Him That is took Him aside or apart from the rest of the Disciples 1. That he might the more freely and boldly speak unto Him and admonish Him of this matter being alone and that our Saviour might the sooner hearken unto Him and be perswaded by Him 2. It is also likely That he did this out of reverence to the Person of Christ that he might not seem to disparage Him by an open rebuke before others And began to rebuke Him That is to blame or find fault with Him for affirming that he must Dye and Suffer so many things c. For this was the matter for which he blamed him as appeareth by his words to Christ Matth. 16. 22. He began to rebuke him saying Be it far from thee Lord This shall not be unto thee that is be it far from thee to Dye and Suffer so many things c. or God-forbid that thou shouldst suffer Death c.
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâe actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâe us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
is meant of John Baptist who should be the fore-runner of Christ and should come in the Spirit and Power of Elias as is said Luke 1. 17. and as our Saviour himself doth interpret the place after as we shall hear See also Matth. 11. 14. Like to this errour of the Scribes is that of Papists touching the coming of Henoch and Elias three years and an half before the end of the World Grounded upon the false interpretation of that place Rev. 11. 3. Observ 1 Observ 1. That Christians may be well grounded in the true Faith and Doctrine of Christ and yet not able to answer such doubts and difficulties as may arise or be objected by enemies against the Truth As here the Disciples of Christ were grounded in the truth of Christ's Person and Office being throughly perswaded that he was the true Messiah and yet they were not able to answer to the contrary Objections of the Scribes nor to convince or disprove their Errors This is matter of comfort for such as do hold the sound Truth in main matters of Faith and Religion by warrant from the Word of God being able from thence to prove the same though they be not able by reason of their ignorance of some places of Scripture to answer and confute the contrary Doubts Objections which do arise or which are alledged against the Truth by Hereticks and Sectaries as Papists Anabaptists Brownists c. Though it is a matter necessary to Salvation for every Christian to understand and believe the Truth in fundamental points of Faith yet is it not of like necessity for every one to be able to confute the contrary Errours or to answer all contrary Doubts and Objections of others against the Truth Ignorance in the main and fundamentall Truths and positive Doctrines of Faith doth prejudice the Salvation of a Christian but unability to answer and confute all contrary Errours and Objections is not prejudicial to the Salvation of any And yet nevertheless this hinders not but that every Christian should labour for as much knowledge in the Scriptures as is possible that so he may not only hold the Truth but be able also in some measure at least to answer and confute the contrary Errours c. Observ 2 Observ 2. In that the Disciples being doubtful in this matter and not able to resolve themselves do propound their Doubt unto Christ their Master to be resolved by him not trusting herein to their own Wit Knowledge or Judgment we may hence gather what is fit for us to do in such Questions Doubts or Controversies of Faith and Religion wherein we are not able to resolve our selves viz. To propound them unto others that have more Knowledge and Judgment than our selves and to seek Resolution from them but especially we are to seek to Christ that is to his Word and Ministers Malach. 2. 7. The Priests lips should keep Knowledge and they should seek the Law at his Mouth c. The Disciples used to go to Christ for Resolution in their Doubts in matters of Faith whensoever they could not resolve themselves As Chap. 4. 10. when they could not understand his Parables they went to him in private and asked him the meaning of them So Mat. 24. 3. when they were doubtful about the time of the Destruction of Jerusalem and of Christ's coming and the end of the World they propounded their doubts to Christ So should we in all our doubts seek to Christ that is to his written Word c. withal seek to him by Prayer Observ 3 Observ 3. In that the Scribes being men of great place and Office amongst the Jews did hold and teach this grosse Errour touching the personal coming of Elias we learn that no outward Calling or Office in the Church though never so great doth priviledge or exempt men from Errours in matters of Faith and Religion but such as are of highest Place and Calling in the Church may erre and have erred in matters of Faith So the Scribes and Pharisees though men of great Place and Calling in the Church of the Jews in our Saviour's time yet were tainted with many gross and dangerous Errours in matters of Faith in so much that our Saviour was fain to warn his Disciples to beware of the Leaven of their Errours Ut supra Chap. 8. 15. They erred grosly in their Expositions of the Law as may appear Mat. 7. 5. and Matth. 23. They erred also as grosly in their Opinions of Christ of his Doctrine and Miracles as we have often heard before So also did the High-Priests and chief Priests insomuch as they all conspired together with the other Jews to put Christ to death Joh. 11. 47. Neither is this true onely of those which were open Enemies of Christ but even of the Apostles themselves For although as Apostles in execution of their Office of Preaching and Writing the Books of the New Testament they could not erre being immediately inspired by the Holy Ghost yet in the particular matters of Faith when they were left to themselves and not enlightned or guided by the Holy Ghost they were subject to Errour and did erre grosly As for example In supposing Christ's Kingdom to be earthly accompanied with temporal Glory and Prosperity as appeareth Act. 1. 6. it was the common Errour of all the Apostles So Act. 10. 14. Peter himself erred in a matter of Faith touching the Calling of the Gentiles and touching the abrogating of the ceremonial Law about the distinction of clean and unclean meats And if it were thus with the Apostles how much more with all their Successours c. Hence is it that the most excellent of the ancient Fathers which were of highest place and dignity in the Church had every one their Errours So those of latter times Luther Calvin c. Use 1 Vse 1. To convince the Pride and Arrogancy of the Pope of Rome holding himself to be priviledged from Errour in matters of Faith by vertue of his Office But herein he doth arrogate to himself a Priviledge above all Bishops and Pastors of the Church that ever were before him yea above the Apostles themselves and that without all ground from the Word of God yea contrary to the same Use 2 Vse 2. For admonition to such as are of highest Place and Calling in the Church not to presume too much upon the dignity of their Calling as if this could exempt them from Errour in matters of Faith but be humble-minded and to pray and seek to God continually for the light and direction of his Holy Sâirit to lead them into all necessary truth and to preserve them from contrary Errours For otherwise if God leave them to themselves they may fall into as gross and dangerous Errours as any other c. Use 3 Vse 3. This must teach us not to tye our selves to the Judgment or Opinions of men in matters of Faith not to build our Faith and Religion upon men though of never so high
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and âesabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâh by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into âhe World that John was to come before him in time that is to say to be born and to live on Earth before Châist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâe under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ Minds and Consciences of those under their charge in such matters of âaith as âhey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâbands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So âe requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
and importunate with the Lord to grant our Requests And then may we hope to prevail for such importunate Suiters he loveth He is not like unto some great men who love not to be too much importuned or troubled with Petitions but He loveth to be importuned and followed with our Sutes and Supplications and that with earnestness It is no trouble to him but a delight rather and such âervent Prayers are best pleasing to him and most powerful to prevail with him The second thing to be considered in the manner of the Prayer here made unto Christ by the Father of the Lunatick Child is that it was accompanied with much Humiliation in himself expressed by tears He cryed and said with tears These Tears no doubt proceeded from the inward sorrow of his heart whereby he was deeply touched and much humbled in himself for his Unbelief which our Saviour had put him in mind of in the former Verse which therefore he prayeth against so earnestly in the words following And this sin of Unbelief which now most troubled him did no doubt bring to remembrance other sins of his and so caused the greater sorrow in him Observ 1 Observ 1. That true Faith is alwayes joyned with sorrow and humiliation for Sin causing those in whom it is to be much humbled and cast down in themselves with grief for their sins and to mourn for the same with godly sorrow unto Repentance 2 Cor. 7. 9. this sorrow was in the Corinthians who were Believers and it is alwayes joyned with true Faith being an inseparable Effect of it So in that sinful Woman Luke 7. as she had Faith as appeareth Ver. 50. so this Faith caused her to mourn and weep for her sins abundantly Ver. 38 So Zech. 12. 10. I will poure on the House of David c. the Spirit of Grace and Supplications and they shall look upon me whom they have pierced and they shall mourn for him c. that is they shall look on Christ by Faith and thereupon shall mourn for their sins by which they have pierced him See Hos 12. 4. Exemplum Jacobi Reason Reason True Faith doth apprehend and apply God's Mercy and Goodness toward the Sinner and so causeth him to mourn and grieve for offending so gracious and merciful a God Use Use To examine our Faith by this special fruit and companion of it viz. Godly sorrow and Humiliation of Heart for our sins Look whether we be humbled and cast down before God in sight of our sins whether we feel our hearts broken and melted with godly sorrow and grief for them especially for those sins by which we have most dishonoured God and that not so much in regard of the punishment and misery which follows sin as that we have offended God our gracious Father If it be thus with us this argues true Faith in our hearts that we do in some measure truly believe and apprehend God's Mercy towards us in Christ which makes us so to grieve for offending him On the contrary if our hearts be not yet truly humbled and broken with godly sorrow for our sins there is no true Faith in us as yet whatsoever we say or profess to the contrary It cannot be that Faith should be in a heart that is not truly humbled for sin Faith and Repentance alwayes go together and a believing heart is alwayes a broken and contrite heart truly touched and humbled with grief for sin Therefore let every one of us look to it and examine our Faith by this infallible mark and sign of it viz. This true sorrow and humiliation of heart for our sins Every one can say he hath Faith but this is not enough 2 Cor. 13. 5. we are bid to examine our selves whether we be in the Faith c. especially this is to be done at this time now we are to come to the Lord's Table Faith is one of the principal Graces which we are to examine our selves for before we come to this Sacrament as we heard lately upon 1 Cor. 11. 28. And here is one special mark to try and know it by look to thy self then now thou comest to the Sacrament whether thou be truly humbled and grieved for thy sins c. If so it argues some true Faith begun in thy heart Otherwise if not thus humbled and broken in heart never think thou hast any true Faith or that thou art fit to be partaker of the Sacrament Presume not therefore to intrude into this holy marriage Feast without a wedding Garment Some are so far from true sorrow for their sins that they are not yet come to true sight of them Observ 2 Observ 2. In that this father of the possessed child was grieved especially for his sin of Unbelief as appeareth by the words following we may gather That where there is true Faith there is alwayes grief and sorrow for the contrary sin of Unbelief which is mingled with Faith Faith being imperfect even in the best Christian in this Life and being joyned with the contrary sin of Unbelief which doth continually resist and oppose Faith This cannot but cause greive and sorrow in the heart of the Believer it cannot but cause him to mourn and grieve for the weakness of his Faith and for that it is so much opposed and hindred by the enemy thereof which is Unbelief Use Use Here then see another special mark and sign whereby to examine and try our Faith whether it be true and sound not counterfeit Look what grief of heart we feel for the weakness of our Faith and for the contrary sin of Unbelief which opposeth and hindreth our Faith It is a good sign of the presence of any Grace in the heart when the contrary sin or corruption is not onely felt and perceived but lamented and grieved for This argues that sin not to be a reigning sin but of infirmity because the party in whom it is doth not allow or like of it in himself but on the contrary doth mourn and grieve for it Observ 3 Observ 3. In that the inward sorrow of heart which was in this party did express it self outwardly by tears we may learn That when the heart is truly touched and humbled with sorrow for Sin it will shew it self also outwardly by some Signs and Testimonies thereof as occasion is offered as by tears or weeping or by a sad and heavy countenance or some other way Luke 18. 13. The humbled Publican standing far off would not so much as lift up his eyes to Heaven but smote upon his Breast c. Luke 7. The Woman which washed Christ's feet with her tears c. Quest Quest Whether outward tears be of absolute necessity in true humiliation for sin Answ Answ Not so for there may be true humiliation of heart with dry eyes and some are naturally of so dry a constitution of Body that they can very hardly or not at all draw forth tears yet I take it that in great and extraordinary
herein that we should not suffer fear of shame or disgrace to hinder us from so doing Though the Disciples at this time could not but be ashamed of their weakness and unability to work the Miracle yet this hindred them not from coming to Christ in private to seek resolution from him in the matter they doubted of Act. 8. 34. the Eunuch though a man of great place and authority yet was not ashamed to enquire of Philip touching the meaning of a place of Scripture See Act. 18. 26. Use Use See the fault of those who are ashamed to propound or open their doubts or cases of Conscience unto others to seek resolution from them therein thinking that it is or may be some disgrace to them but it is no disgrace at all to learn any good thing of those that are able and fit to teach us Therefore such as are ashamed to ask Questions in Religion and to move cases of Conscience to those that are able to resolve them are herein their own Enemies depriving themselves of that benefit of Knowledge and Comfort which they might by that means reap by others Of the second The time and place when and where they moved this Question to Christ viz. When he was come into the House they asked him privately c. Observ Observ We should take the best opportunities of time and place to confer with others and to seek Instruction and Resolution in those things we doubt of in matters of Religion and in questions and cases of Conscience We should make choice of such times to enquire and learn of others when they are most free and at liberty to instruct and resolve us and when we may with most convenience seek to them and learn of them The Disciples used to come to Christ in private to be resolved in their doubts and to learn those things they were yet ignorant of And Act. 8. 31. when Philip joyned himself near to the Chariot of the Eunuch and hearing him read the Prophet Esay asked of him whether he understood what he read hereupon the Eunuch took the opportunity of time and place to seek further Instruction from Philip. 1 Cor. 14. 35. If Women will learn let them ask their Husbands at home c. that being the fittest time and place for them to confer with their Husbands for private Instruction Mark 9. 29. And he said unto them This kind can come forth c. June 17. 1627. NOW followeth Christ's Answer to the Disciples Question Ver. 29. And he said unto them this kind can come forth c. Here St. Mark according to his accustomed briefness mentioneth onely the latter cause omitting the former This kind viz. of evil Spirits or Devils Quest Quest What kind doth our Saviour mean Answ Answ Some think he understandeth that particular kind of Devils which usually possessed lunatick Persons such as this Child was But it is more probable that he meaneth rather in general such a kind of Devils as is most malicious cruel and outragious and withal such as by God's permission hath for long time held possession in the bodies of those into whom they are entred such as this evil Spirit was with which this Child was possessed even from his Infancy Can come forth by nothing but by Prayer c. that is cannot be dispossessed or cast out by any other means without Prayer and Fasting By Prayer understand extraordinary and most fervent Prayer proceeding from fervent Faith as appeareth in that our Saviour joyneth Fasting with it as a help to stir up the fervency of it By Fasting Understand a religious Fasting which is an Abstinence or refraining from bodily Food and other Comforts of this life for a time for the better stirring up of us to fervency in Prayer But more of this afterward By comparing this place of Mark with Matth. 17. 20. 21. it may appear that our Saviour in this his Answer to the Disciples did alledge a two-fold cause why they could not cast out the Devil 1. Their Unbelief or Weakness of Faith 2. The difficulty of casting out this kind of Devil being such as could not not be cast out without Prayer and Fasting which because the Disciples either could not conveniently or did not at this time use they could not cast out the Devil The difficulty of casting out this kind of evil Spirits is set forth by two things 1. By their Nature and Quality This kind 2. By the extraordinary means required to cast them out viz. Prayer amplified by the Adjunct Fasting Quest Quest Our Saviour Matth. 17. 20. requireth onely Faith in them for the working of the greatest Miracles why then doth he now affirm that this kind of Devils could not be cast out without prayer and fasting Answ Answ In requiring Faith he doth not exclude prayer but include it as an inseperable effect of Faith and a special means to excite and stir it up the more And because he speaketh here of a most malicious kind of Devils which were so hard to be cast out therefore he requireth not onely prayer but extraordinary and most fervent prayer joyned with fasting thereby implying what kind of Faith was required viz. A powerfull and effectuall Faith c. In the words consider two things 1. The distinct nature of this evil Spirit being so malicious c. 2. The means required to cast him out Prayer not ordinary but extraordinary with fasting Observ 1 Of the first Observ 1. Hence gather That although the evil Angels or Devils are all of them most wicked and malicious Enemies of mankind yet some of them do exceed others in malice and wickedness at least they do more exercise and shew their wickedness and malice by God's permission and sufferance As there is difference of Power and Authority amongst the Devils for there is Beelzebub the Prince of Devils and there are others that are his Underlings or Inferior Vassalls and Slaves So it is probable also That there is a difference amongst them in regard of malice and wickedness Though in themselves they are all alike malicious yet God doth more restrain this malice in some than in others Matth. 12. 45. The unclean Spirit being gone out of a man and afterwards seeking to enter in again is said to take with him seven other Spirits more wicked then himself c. Vide Lys Harmon Observ 2 Observ 2. Where the Devil hath held possession for long time he is so much the more hardly dispossessed and cast out So here having possessed the body of this child from his Infancy he could not be cast out by the Disciples without prayer and fasting True also of such as have been Spiritually possessed by him for long time who have long lived in Sin c. Jer. 13. 23. Vse Use Beware of custom in Sin c. Of the second The means of casting out this kind Prayer c. Observ 1 Observ 1. Our Saviour shews here That prayer unto God was necessary to have been
used by the Disciples for the effecting of this Miracle in casting the Devil out of the Lunatick child whence we may gather That although the Apostles of Christ had the Power and Gift of Miracles as of casting out Devils curing Diseases miraculously c. yet they had not this Power or Gift of themselves neither was it by any power of their own that they did work such Miracles for then they might have wrought them without the help of prayer but it was the Power of God and Christ himself that wrought by them as by Instruments only and no otherwise Luke 10. 17. The seventy returned again with joy saying Lord even the Devils are subject to us through thy Name And Acts 3. 12. Peter said unto the People Why look ye so earnestly on us as though by our own Power or Holinesse we had made this man to walk The God of Abraham Isaac and Jacob hath glorified his Son Jesus c. And ver 16. His Name hath made this man strong c. And this shews a main difference between the Miracles of Christ and those which were wrought by the Apostles or Disciples of Christ The Miracles of Christ were wrought in his own Name and by his own proper Power as he was God but the Miracles which the Apostles wrought were not effected by their own power or in their own name but in the Name and by the Power of Christ and therefore it was needfull for them to invocate or call upon the Name of Christ in working of those Miracles which were effected by them yea sometimes it was needful for them to use extraordinary and solemn prayer with fasting in the casting out of some kind of Devils from the possessed as our Saviour here telleth them Object Object Our Saviour himself did sometimes use prayer in the working of his Miracles as Joh. 11. 41. in the rasing of Lazarus from Death Therefore it may seem that he had not power of himself c. Answ Answ This follows not For he prayed as Man and as Mediator and so in respect of his humane Nature it is true that he had no power to work Miracles yet as he was God he had power of himself and so he wrought that and all other this Miracles Vidâ Bezam in locum Observ 2 Observ 2. The power and efficacy of true prayer that it is a means to effect great matters and to procure and obtain great and extraordinary blessings and benefits at the hands of God for our selves and others A means to obtain at the hands of God the extraordinary Power and Gift of casting out Devils from the possessed yea of the worst sort of Devils and such as have held possession for longest time Jam. 5. 16. The effectuall fervent prayer of a Righteous man availeth much which the Apostle proveth there by the example of Elias who both shut up and opened Heaven by his prayer And it may further appear by sundry examples in Scripture of the Saints of God who by prayer have prevailed with God for the obtaining of great and extraordinary matters for themselves and others Hos 12. 4. Jacob by prayer and supplication wrestled and prevailed with God for the obtaining of his speciall favour and blessing At the prayer of Joshuah the Sun in the Firmament stood still while the People of God obtained Victory over their Enemies Josh 10. 12. By the prayer of Moses the Israelites were delivered at the Red-Sea Exod. 14. And Exod. 17. by his prayer they prevailed against Amalek Acts 12. By the Churche's prayer Peter was miraculously delivered out of Prison by an Angel Reas 1 Reas 1. It is a duty commanded of God therefore most pleasing to him and he hath also joyned his promise Reas 2 Reas 2. It is a work of Gods own Spirit in his Children Rom. 8. 26. Reas 3 Reas 3. It is offered up to God in the Name of Christ c. Rev. 8. 3. Use 1 Vse 1. To encourage us to be fervent diligent and conscionable in this exercise of prayer both publike and private seeing it is of so great power and force with God to effect so great matters and to obtain such great and extraordinary benefits and deliverances This should make us forward on all occasions and in all our necessities and in the necessities and distresses of others to go unto God by prayer Phil. 4. 6. In nothing be carefull but in every thing by prayer and supplication with Thanksgiving let your Request be made known to God If no hope to prevail with God it were in vain to pray and seek to him but now that we see how powerfull and effectuall it is with him to obtain the greatest blessings for our selves and others how should this encourage us to be frequent in this Duty on all occasions Therefore to quicken our dulness and sluggishness to this Duty let us often think of the power and efficacy of true prayer made in Faith feeling and truth of heart though with much weakness and imperfection that such prayer though weak in it self and as it comes from us yet as it is a duty commanded of God and a work of his own Spirit in us so it is most powerfull to prevail with him for the greatest blessings or deliverances which we or othersstand in need of Quest Quest But if prayer be so effectual with God how is it that the Children of God do pray much and long for some blessings and yet do not obtain the same at least not in long time Answ Answ 1. Though they do not alwaies obtain that they ask yet their prayers are effectual and do prevail to obtain some thing else which is better for them 2. Whereas he deferreth long to grant their petitions sometimes this is not because he is not moved with their prayers but to exercise their Faith and stir them up to more fervency in prayer Vse 2 Vse 2. This should move us earnestly to desire and crave the help of our prayers in others Necessities and Distresses especially the prayers of the Saints and Faithfull Thus doth Paul often in his Epistles crave the prayers of the Churches for himself And Job 42. 8. The Lord himself bids Job's Friends go to him that he might pray for them c. Remember here what is said Jam. 5. 16. The prayer of a Righteous man availeth much c. Now in that fasting is here added unto prayer as a help and furtherance to it to make it more effectuall before I come to the particular Instructions from the words here is occasion to speak something in general toughing this exercise of religious fasting but because this was handled at large not long since when we were called to celebrate the last publike Fast therefore I will now speak but briefly of it 1. Shewing what a religious Fast is 2. The Causes of it Of the first It is a voluntary abstinence from bodily Food and other comforts of this Life for a time to a religious end
From the bodies of such as were possessed When they saw this done is not expressed In thy Name That is by thy power and authority and with invocation or calling on thy Name for so those that did undertake the casting out of devils used to do in imitation of the Apostles of Christ as may be gathered from that place Act. 19. 13. where certain Jewish Exorcists took upon them to call over them that had evil spirits the name of the Lord Jesus c. And he followeth not us Luke 9. 49. it is said He followeth not with us that is he doth not professe himself to be one of thy disciples nor shew it by forsaking all and following thee ordinarily and daily as we do Here note That although this party did not as yet openly profess himself to be Christ's disciple yet he was no direct enemy to Christ but rather a friend and well-wisher to him and his doctrine and it may be also one that had some degree of faith begun in him though as yet but weak and imperfect yet withall he waâ faulty in not being so forward as he should have been in following Christ that is in making open profession of Christ's name c. Quest Quest How could this party cast out devils in the Name of Christ being none of his ordinary disciples seeing ouâ Saviour Christ gave this power only to his Twelve Apostles as we heard Mark 3. 15. and to the 70 Disciples sent forth afterward to preach Luke 10. Verse 9. compared with Verse 16. Answ Answ Though our Saviour did directly confer this power only upon his Apostles and other Disciples sent forth by him to preach the Gospel yet nothing hinders but that he might permit and suffer some others also extraordinarily to exercise the same power or gift of casting out devils in the Name of Christ and that to this end that by this means the power and glory of Christ's Name might be the more manifested and spread further and consequently the doctrine of the Gospel more confirmed It is therefore most probable that when the Apostles and the other 70 disciples being sent forth to preach the Gospel did also cast out many devils by Invocation of Christ's Name some others perceiving this hearing of it did in imitation of the Apostles assay to do the like and although they did this without a lawful calling as having no such Commission from Christ to do it as the Apostles had yet it pleased God sometimes to give successe to their enterprise so as upon their Invocation of Christ's Name over the parties possessed the devils were indeed cast out And thus we are to think of this party here mentioned that although he had no warrant from Christ to undertake this enterprise of casting out devils yet he undertaking it after the example of the Apostles and that perhaps with no evil mind or intention but to a good end viz. for the honour of Christ it pleased God to give successe unto his enterprise and to cast out devils by his means Observ 1 Observ 1. In that this party had no lawful calling or warrant from Christ to undertake the casting out of devils from the possessed and yet he found successe in this enterprise hence we learn That the Lord may and doth sometimes give successe to such actions and enterprises as are good in themselves though they be undertaken by such persons as have no lawful calling or warrant from God for the same For example It may and doth please God sometimes to give a blessing and good successe to the Ministery of such a Pastor or Minister of the Church as hath entred into that Office by unlawful means or without a lawful calling and warrant from God The Lord may neverthelesse do some good by the Ministery of such a one So it is most likely there was good done by the teaching of the Scribes and Pharisees so far forth as they taught the truth sitting in Moses his chair for else our Saviour would not have allowed his disciples to hear them as he doth Matth. 23. 3. Vse 1 Vse 1. See that successe in those actions we take in hand to perform is not enough alone to prove them to be well and lawfully done yea though they be actions good in themselves unless withall we have a good and lawfull calling from God for the doing of them Therefore judge not of the goodnesse of our actions only by the good successe we find in them but look withall that we have a good calling and warrant from God that is from the Word of God for every action and enterprise we take in hand to perform Then shall we have comfort in it howsoever it succeed whether well or ill Contrary if we undertake any action without a calling from God though it succeed never so well we cannot have true comfort by performance thereof Use 2 Use 2. See why we ought not utterly to conâemn or reject the Ministery of such Pastors or Teachers in the Church who enter not in by the door into the sheepfold as good shepherds should do but climb up some other way as theeves and robbers that is come in by unlawful means and without a good calling from God because though they want the true and right calling from God yet it may please God to give some blessing and successe to their Ministery for the advancement of his own glory some way or other and for the good of his Church and further propagation of his Gospel Observ 2 Observ 2. The great power of Christ which he being on earth did manifest in the working of Miracles not only by himself immediately and in his own person and by his Apostles and other Disciples whom he called and sent forth to preach but also by others which were not of the number of his Disciples at least they did not profess themselves to be so but were either unbelievers or at least very weak and imperfect in faith such as this party here mentioned who though he were none of Christ's followers yet when he did but invocate the Name of Christ over such as were possessed with Devils by this means the Devils were cast out Which shews the wonderful power of Christ manifested in these Miracles wrought by this party for they were not wrought by him indeed but by the Name and power of Christ called over such as were possessed with Devils So powerful was the Name of Christ being called upon though by such as were weak in faith that at the very hearing of it the Devils themselves were forced to flee and depart out of the possessed Though this party were very weak in faith if he had any at all yet this weaknesse hindered not the power of Christ from working mirculously by his means in those that were possessed with devils Yea so great was this power of Christ in working Miracles by his disciples and others that sometimes he shewed it in and by things without life and and sense as by
that which he spake was false in it self being grounded upon a twofold ignorance and errour in him 1. Upon an ignorant and erronious conceipt of his own goodness and righteousness which he supposed to be much more perfect than it was 2. Upon ignorance of the true scope and meaning of the Law which he supposed to require no more but outward obedience which he having in some sort performed from his youth he thought he had kept the Commandements from his youth Now although this ignorance and erronious conceipts were evill and discommendable in this young Ruler yet here is something also good and commendable in him which is implyed by these words viz. his care not onely to know the Commandements of the Law but also to observe and keep them in some sort by outward obedience and conformity to them and that from his youth The words being cleared there are two things which may be considered in them 1. His reverent manner of speaking to our Saviour calling him Master 2. The matter of his speech or reply made to our Saviour's former answer Of the first I have before spoken Of the second First I will speak of such Instructions as may be gathered from that which is good and commendable in this young man Observ 1 Observ 1. That outward obedience and conformity to the Law and Commandments of God is a good and commendable thing in it self yea it is necessary and required of God at our hands This care of outward conformity to the Law and of refraining the outward breaches of it was good and commendable in this young man our Saviour doth not blame him for it or shew any dislike thereof but on the contrary immediately upon this Profession made of his outward observance of the Law it is said Jesus looking on him loved him which implies that this conscionable care which was in the young man to keep the Commandements though but outwardly was one main cause of our Saviour's loving him So that outward obedience and conformity to the Law of God in life and practice is not evill but good commendable and necessary in it self for all Christians Though we are not to rest in this outward obedience but above all to strive unto the inward and Spiritual yet even the outward is necessary and commanded of God 1 Cor. 6. 20. Glorify God in your body and Spirit c. The Lord will have the obedience of the whole man and therefore not onely of the inward but also of the outward man Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living Sacrifice c. Vse Use To convince such as make no Conscience of this outward obedience to the Law of God but live in gross outward sins and breaches of the Commandements in their words and actions before men openly profane and wicked in life swearers drunkards profaners of the Sabbath c. These come short of this young man who yet came short of the Kingdome of Heaven yea they are worse than the Scribes and Pharisees who were civilly honest and outwardly conformable to the Law of God and yet our Saviour saith Except our Righteousness exceed theirs c. How unlikely yea impossible is it that such should yield any true inward and Spiritual obedience to the Law of God If they do not that which is easier how shall they do that which is harder yet how many are there who live in gross outward sins and yet pretend that their hearts are good c. as if it were possible for the heart to be good where the outward life and carriage is profane loose and wicked as if a good Tree could bring forth evill fruits or a pure Fountain send forth impure streams c. Observ 2 Observ 2. In that this young man had care to keep the Commandements at least outwardly even from his child-hood and first beginning of his youth this teacheth us that it is a good and commendable thing in Christians to begin betimes to yield obedience to the Law of God even in their youth yea from their child-hood so soon as ever they come to years of any understanding to conceive the meaning of the Law c. Psal 119. 9. Wherewithall shall a young man cleanse his way c. Eccles 12. 1. Remember thy Creator in the dayes of thy youth c. This is commended in Josiah 2 Chron. 34. 3. In the eight year of his Reign while he was yet young he began to seek after God c. See more of this point before ver 17. So Obadiah 1 King 18. 12. Use Use For reproof of such in our times who are far from this timely care and forwardness to keep the Commandements of God in their youth yea from their childhood but on the contrary they defer this care till old age c. How few are there amongst us who can say as this young man doth to Christ touching the Commandements of God These have I kept from my youth nay on the contrary we have many which may more truely say These have I broken and lived in the breach of them from my youth and childhood How few amongst us can say with good Obadiah 1 King 18. 12. I thy servant fear the Lord from my youth on the contrary how many may say more truely that they have lived profanely and without all true fear of God from their youth yea from their very childhood Observ 3 Observ 3. In that he sayes All these have I kept c. This also was commendable in him that he had bin carefull to obey and keep not onely some of the Commandements of the second Table but all of them and no doubt but by the same reason he had also bin carefull according to his knowledg of keeping the Commandements of the first Table though he speak not here of them which may teach us herein also to imitate him viz. in being carefull to obey God in all his Commandements and not in some only True Obedience to Gods Commandements must be universal to all his Commandements as well as to some The only obedience which God requireth and accepteth Deut. 5. 33. Ye shall walk in all the wayes which the Lord your God hath commanded you c. And David saith Psal 119. 6. Then shall I not be ashamed c. This obedience have the Saints of God yielded to the Law of God as Josiah 2 Reg. 23. 25. He turned to the Lord with all his heart and according to all the Law of Moses And Zachary and Elizabeth Luke 1. 6. walked in all the Commandements of God without reproof Vse 1 Use 1. To condemn that partial or half-obedience which many yield to the Commandements of God to some of them not to all Thus Herod did many things at the preaching of John but would not obey in the seventh Commandement but lived in the sin of Incest contrary to that Commandement Mark 6. 20. Thus many hypocrites now adayes are content to
of these words of the Disciples being astonished with admiration or wondring at Christ's alacrity and sorwardness in going before them to Jerusalem the place of his suffering but we may take both the words to be used by the Evangelist to signify one and the same thing viz. the great fear with which they were amazed or astonished at this time when they followed Christ in the way Quest Quest What was the cause of this fear in them Answ Answ Most likely that the cause was the great perill and danger which they conceived both their Master Christ and themselves also to be in by going up to Jerusalem For 1. They knew that our Saviour had most malicious enemies there which sought his life as may appear Joh. 11. 8. where they disswade him from going into Judaea and so to Jerusalem because the Jews had formerly sought to stone him there 2. They had before heard our Saviour foretell them of his suffering death at Jerusalem Matth. 16. 21. Now although they did not as yet thorowly conceive that prediction of Christ yet they did so far believe his words to be true that hereupon they began now to be stricken with great fear lest his life and their own too should be brought into great danger at Jerusalem whither they were now going At least they feared that some great troubles and distresses were like to come upon them in case that Christ their Master should be put to death as he had foretold them Observ 1 Observ 1. It is a natural Infirmity even in the Saints of God that they are apt to be too timerous and fearful of the cross and of outward troubles and dangers and especially when their lives are indangered Christ's Disciples conceiving now that great troubles and dangers were like to come upon them at Jerusalem whither they were going do begin to be astonished with fear notwithstanding that Christ was with them and did go before them in the way This shews how timerous and fearful even the Saints of God are of troubles and dangers like to come upon them So Matth. 8. 26. when they were in danger of drowning in the water being in the Ship with him in a great tempest they were stricken with great fear Joh. 21. 18. Our Saviour tells Peter that when he should be led forth to execution he should be unwilling to go and to suffer death which is to be understood of his natural will in regard of the infirmity of his flesh which should make him fearful and unwilling to suffer such a violent death as he should be put unto This fear caused all the Disciples to forsake Christ and to fly when he was apprehended Matth. 26. 56. and made Peter follow a far off This also was the cause of Peters denial of him afterward Matth. 26. 41. The Spirit is ready but the flesh is weak This natural weakness of the flesh in fearing outward troubles and dangers and especially death some of the Martyrs did feel at the first and for a time though afterward the Lord strengthened them to overcome it Vse 1 Use 1. See the cause and reason why even the Saints of God themselves as well as others do by nature abhor and shun afflictions and death and are very loath and unwilling to undergo and suffer them It is because they do naturally fear such troubles and dangers through the infirmity and weakness of their flesh and corrupt nature and this fear maketh them so much to shun that which they fear and to be so loath to suffer it Vse 2 Use 2. To comfort weak Christians at such time as they do feel in themselves such timerousness and fearfullness of suffering troubles and of going through dangers and death it self It is no otherwise with them then it hath bin and is with the best Saints of God so far forth as they are in part unregenerate and so have flesh as well as Spirit in them c. If Christ's Disciples having him with them yet were so fearfull c. Vse 3 Use 3. See what need for the best Christians to labour and strive against this natural weakness in themselves viz. this timerousness and fear of the cross and outward troubles and dangers and especially against fear of death c. What need to pray to God to strengthen them and to use all means to resist and overcome this naturall timerousnesse labouring for Faith in Gods mercy and protection the onely remedy c. Observ 2 Observ 2. Though they were amazed with fear yet for all that they follow Christ in the way to Jerusalem which shews that they did not give way to their timerousness but resisted it offering violence to themselves rather then they would forsake Christ or refuse to go with him to suffer which teacheth us that we are not to give way to our natural infirmity and timerousness in times of trouble and danger but we must labour so to resist and overcome it that it may not hinder us in obtaining Christ by following him and taking up our Cross Peter followed though it were far off when Christ was apprehended We must here deny our selves that we may take up our Cross and follow Christ as it is Matth. 16. We must câucify our flesh and corrupt nature offering violence to our selves that we may obey and follow Christ in suffering the Cross and Afflictions yea death it self when we shall be called to it Thus did some of the Maâtyrs when feeling themselves fearful of death at first they did not give way to this timerousness but resisted it and laboured to overcome it by faith So must we in like case the rather because this is the difference between the fear of the wicked and the fear of Gods children in time of trouble and danger The wicked give way to their fear so as to be overcome of it but the Saints of God do not so but resist it by all means labouring by faith and prayer to vanquish it in themselves c. Mark 10. 32. And he took again the Twelve and began to tell them c. Mar. 15. 1628. NOw follow the persons to whom he foretold his Passion and Resurrection His twelve Disciples or Apostles together with the manner and circumstances of his foretelling these unto them 1. He took them apart as is more plainly expressed Matth. 20. 17. 2. He did this again notwithstanding that he had before foretold them these things in private as we heard before chap. 8. 31. and chap. 9. 31. yet now again the third time he doth take them aside to foretell them of the same things Quest 1 Of the first Quest 1. Why did he foretell these things to his Twelve Disciples or Apostles in private Answ Answ 1. Because they were his most familiar friends and nearest unto him and about him and therefore fittest to be made acquainted with such secrets and private matters as these were at this time Joh. 15. 15. I have called you friends for all things that I
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
every one of us especially such as are most blind and ignorant in the things of God that is in things spiritual and heavenly c. and were never yet cured by Christ of this blindness nay never yet had the eyes of their minds truly ânlightned by the Spirit of Christ to see and know those things which concern their eternal peace and salvation let such above all others be stirred up here by the example of this poor blind man to seek and sue to Christ to be cured of their spiritual blindness and to have their minds enlightned as he did to have his bodily eyes opened c. How often doth David in the Psalms pray to God to open the eyes of his mind and to enlighten him with true knowledg of his Will as Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law and Verse 33. Teach me O Lord the way of thy Statutes c. and Verse 34. Give me understanding and I shall keep thy Law So let every ore of us pray and sue to God and to Christ Jesus the Son of God often and daily to open the eyes of our minds and understandings to see and know the things of God revealed in his Word c. For he only can do it He that opened the bodily eyes of this blind man he only can cure us of our spiritual blindness c. He it is that must anoint the eyes of the mind with that spiritual eye-salve mentioned Rev. 3. 18. Therefore 1 Joh. 2. 27. it is said The anointing which ye have received abideth in you and shall teach you all things c. We have not this anointing from our selves but must receive iâ from Christ Therefore also Joh. 1. 9. he is said to be that light which lighteth every man that cometh into the world that is every one of God's Elect which comes to be enlightned and Mal. 4. 2. He is called the Sun of righteousnesse who giveth light to such as sit in spiritual darkness of ignorance c. This being so let every one that is yet ignorant and blind in the things of God seek and sue to Jesus Christ this Sun of righteousness to be enlightened and ro be cured of his spiritual blindnesse c. And to this end labour first to see and be sensible of thine own blindness and ignorance by nature in the things of God that thou dost sit in darknesse and in the shadow of death as the Scripture saith of such as live in ignorance of God and of the means of salvation yea that thou art very darknesse it self as the Apostle sayes of the Ephesians Chap. 5. And think what a misery this is far worse than to be blind in body That blindnesse is nothing to this Therefore let this consideration drive thee to Christ and cause thee to call and cry most earnestly to him to cure thee c. Here followeth Verse 52. the Miracle it self Where 1. Consider the manner of our Saviour's working it or the means used by him in the working of it viz. the uttering of these words of comfort to the blind man Go thy way thy faith hath made thee whole Whither also is to be referred the outward action of touching the eyes of both the blind men which were at this time cured Matth. 20. 34. 2. The miraculous Effect which followed in this blind man Immediately he received his sight 3. Another Effect which this caused and brought forth in him viz. his thankfulness to Christ for the benefit of this Miracle which he testified by following Jesus in the way Of the first Our Saviour in curing him of his blindnesse did use these words here mentioned as also the outward touching of his eyes not that he could not have wrought the Miracle without these but the more to confirm the faith of the blind man as also the faith of his Disciples and others which were present Observ Observ In that our Saviour used no other means here in curing this blind man but only his bare word spoken together with the outward action of touching his eyes which yet was no means or cause in it self of the Miracle but a sign only c hence gather the Divine power of Christ and consequently the truth of his God-head in that he was able to work this miraculous cure above and beyond the power of nature and that without any natural or ordinary means but only by speaking the word and touching the eyes of the blind c. This seemeth to confirm our faith in the Person of Christ that he is not only true man but true God also in one and the same person and consequently the only true Messiah the confirmation of which truth was one main end of all the Miracles of Christ Joh. 20. 31. But of this often before Now more particularly touching the words of comfort which our Saviour here useth to the blind man they consist of two parts 1. He bids him go his way that is to depart in peace and with this comfort and assurance That his Petition was now granted and that he should indeed be cured of his blindness 2. He doth for his further comfort commend his faith as the instrumental cause or mean by which he came to be made whole that is to receive and be partaker of this miraculous cure of his blindnesse Thy faith c. Upon the first I will not insist Of the second Thy faith Whereby thou dost believe me to be the true Messiah and that I am both able and willing to cure thee of thy blindnesse Hath made thee whole This is not to be understood as if he were cured by the power or vertue of his faith either as the efficient cause or as the meritorious cause deserving this at the hands of Christ for the cure was wrought only by the power of Christ and that freely of his meer grace and mercy but he ascribes it to the faith of the blind man 1. Because it was the instrumental cause or means by which he did apprehend the power and goodnesse of Christ for the obtaining of this miraculous cure 2. Because it was also a Motive to move Christ the rather to cure him though no meritorious cause of the cure Quest 1 Quest 1. Whether was this faith of the blind man a true justifying faith apprehending Christ's mercy for pardon of his sins c or only a belief of his power and mercy for the obtaining of this Miracle Answ Answ It is most probable that he was indued with a justifying faith at least with some seed or beginings of it sowen in his heart and wrought in him by the Spirit of Christ and this is the more probable because it is said afterward that he followed Christ in the way in token of his thankfulnesse for this benefit expressing his faith by that special fruit of it c. Yet our Saviour doth not seem here to speak of his faith as it did justifie him but as
some things as in such as are agreeable to reason but in all things even in such as are opposite and contrary to reason Now this is no easy matter to do but very hard forasmuch as we are all apt to follow our own natural reason and to be guided by it in our practice yea we are much addicted and wedded to it Rom. 8. 5. They that are after the flesh do mind or savour the things of the flesh Thus we do all by nature Now the Wisdome of the flesh is enmity against God as ver 7. of the same Chapter Therefore in obeying Christ we must deny our reason and go against it which is hard to do Vse 2 Use 2. Labour for this true obedience of Faith that is to yield obedience to the word and command of Christ not onely in things agreeable to reason but in things contrary to it as many things are which Christ doth command us in his Word For example he commands us to love not onely our friends but enemies to do good against evill to forgive wrongs and not to seek revenge but to suffer two injuries rather than seek to requite one He commands us to deny our selves and to take up our Cross and follow him He commands us to forsake our goods friends and life it self for his sake and the Gospells c. Now all these are things against nature and natural reason and to a natural man seem most absurd and ridiculous yet must we in all these if need be yield obedience to the word and command of Christ if we will indeed approve our selves to be his true Disciples We must not in these cases hearken to reason nor consult with flesh and bloud but renounce our carnal reason yea trample it underfoot that we may obey the word of Christ and be subject to it We must bring our natural imaginations into captivity to the obedience of Christ 2 Cor. 10. 5. we must here become fools that we may be wise 1 Cor. 3. 18. we must deny our own carnall Wisdome and reason that we may be obedient to the will of Christ which is our true Wisdome even in things contrary to reason c. Observ 2 Observ 2. In that the two Disciples being plainly and expresly commanded by Christ to go c. do not move any question or doubt nor object any thing as they might have done against that which he enjoyned them though it was a matter against reason neither do they demand any reason c. but do simply and absolutely yield obedience therein Hence learn that we are simply and absolutely to obey Christ in such things as he doth plainly and expresly require of us in his Word without moving any doubts or objectionâ of carnal reason against the same and without demanding any reason of such things as are enjoyned us we are to rest in the will of Christ which is and ought to be reason enough to us for the doing of any thing which he requireth though otherwise it seem never so contrary to our own natural and carnall reason As Luther sayes of Faith that we must clausis oculis ingredi tenebras Fidei so may it be said of obedience to the Word of Christ c. Which serves for reproof of such who when they are taught and urged to the practice of any duty which Christ doth expresly command and require of them in his Word especially if it be hard and difficult and such as doth cross the corruption of their nature they are full of questions and doubts arising from natural reason and many carnal objections they have against that which is taught and required of them to hinder them in obedience to the Word of Christ But this is an evill and dangerous sign of Hypocrisy to be so forward to move doubts and objections of carnal reason against that which is plainly taught and enjoyned us in the Word of Christ Let every one take heed of it and know that this is nothing else but to lay snares and stumbling blocks in thy own way to hinder thee in obedience to the Word of Christ to which thou art bound to yield absolute obedience c. So much of the obedience of the two Disciples to Christ's command in going to fetch the Asses Colt c. Now further from the readinesse and willingnesse of the owner to let the Colt go upon the words of the Disciples c. ver 6. Observ 1 Observ 1. Another evidence and proof of the Divine power of Christ whereof we heard before in part upon the three first verses viz. this that he had absolute power over the minds and wills of men while he was on earth to move and incline them which way it pleased him Thus he did here by the power of his Divine Spirit so work upon the mind and will of the owner of the Colt that he caused him willingly to dismiss the same unto him so soon as the Disciples did but tell him that the Lord had need of him For as iâ was the immediate power of God which moved the Egyptians so willingly to lend their Jewells c. to the Israelites departing out of Egypt Exod. 12. So was it here the immediate work of Christ's Divine Spirit to move the owner of the Colt to lend him so willingly to Christ upon the bare word of the two Discipleâ c. The same Divine power over the minds and wills of men our Saviour shewed at other times as Mark 14. 15. In causing the good man of the house so readily to offer them a convenient chamber in his house for our Saviour and his Disciples to eat the Passover So in causing the Disciples when they were first called to leave their Callings and their goods and friends to follow Christ as we heard before Mark 1. and Matth. 9. 9. He caused Levi to give over his office of a Publican and immediately to follow him See this also in his âudden converting of the Thief upon the Cross c. So in causing the Officers of the High Priests upon his bare word spoken to let the Disciples go away without danger when their Master was apprehended Joh. 18. 8. Now as our Saviour had this power over the minds and wills of men while he lived on Earth in the state of humiliation so now much more since his Ascension into Heaven there to sit at the right hand of God he hath the same power This power he shewed in the Conversion of Saul Act. 19. and of Lydia Act. 16. Use 1 Use 1. To confirm our faith in the truth of Christ's Godhead c. But of this before upon the former Verses Use 2 Use 2. Seeing Christ Jesus the Son of God hath absolute power over the Minds and Wills of men to incline and move them and to turn and change them as he pleaseth this may teach us not to despair of the conversion and repentance of such as do yet live in ignorance and unbelief yea in grosse sins for
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ and Conscienceâ This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâe of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in âin unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâs condemnâ the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ âey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
moment but no time for this c. Mark 11. 22. And Jesus answering saith unto them Have Faith in God Mar. 21. 1629. IN the two former Verses we heard the occasions of our Saviour's exhorting his Disciples to the practice of Faith 1. Their taking notice of the sudden drying up of the Fig-tree the next morning as they went back from Bethany to Jerusalem 2. Peter's acquainting our Saviour Christ with the matter c. Now followeth the exhortation it self ver 22 23. âurther urged ver 24. Where consider two things 1. The matter which he exhorteth them unto To have Faith in God ver 22. 2. The ground or reason of the exhortation by which he inforceth it being taken from the great power and efficacy of true Faith in that it doth enable such as are indued with it to do miraculous or wonderfull things even above and contrary to nature which is signified by the removing of a Mountain c. ver 23. Of the first Have Faith in God Our Saviour doth not here speak of a justifying Faith whereby we apprehend Christ as our Righteousness for the pardon of our sins and acceptation of us into Gods favour but of that Faith whereby we believe in God and do rest and rely upon him for the obtaining of all such things as we desire and are needful and fit for us to be partakers of So that the Faith here spoken of is nothing else but an affiance trust or confidence in God for the obtaining of those things which we desire and stand in need of so far as is fit and expedient for us I say so far as is fit for us because Faith doth not cause us to trust in God or to rely on him for all things simply which we desire for we sometimes desire such things as are unfit for us but it causeth us to trust on God for such things as we desire so far forth as they are fit for for us that is so far as stands with the will of God for that only is fit which he seeth to be fit for us Further touching this affiance or confidence in God for the obtaining of those things we desire and stand in need of two things are to be noted 1. That it is distinguished from a justifying Faith not as a different kind of Faith but only as a distinct operation or work of one and the same Faith For it is one and the same Faith for kind by which the true believer doth apprehend Christ and his Righteousness c. and by which he doth believe in God and trust on him for all other things which he desireth and are necessary and fit for him to receive and be partaker of onely these are distinguished as two divers and different operations of one and the same Faith 2. Note that whereas some learned Divines do make this affaince or confidence in God to be a fruit or effect flowing from Faith there be others as learned who conceive it rather as an immediate and proper act or work of Faith And this I take to be the truer and more sound Opinion In God In the Original it is Have the Faith of God Now it may be called the Faith of God in two respects 1. In regard of the efficient cause because God only is the author worker or giver of all true Faith Ephes 2. 8. Faith is called the gift of God And Gal. 5. 22. It is a fruit of the Spirit 2. In respect of the object or matter of it which it doth apprehend and look at principally which is God himself And thus we are to take it here The Faith of God is to be taken here not active for that Faith or affiance which God worketh in us but passive for that Faith whereby we believe in God and trust on him Beza Now further our Faith or confidence may be said to be in God or to be fixed on him in two respects 1. In respect of his Divine Nature and Essence simply considered together with the distinction of persons in the Trinity 2. In respect of the essential properties of the Divine Nature as his Wisdome Power Goodnesse Mercy c. Now here we are to understand both these So the meaning of the words is briefly this in effect q. d. Labour by true Faith to believe in God that is to trust in his Divine nature and properties and to rely upon the same for the receiving and obtaining of both that gift and power of Miracles which ye desire as also of all other things which ye do desire and are needful and fit for you Now that this is the meaning of the words may appear 1. By the scope and occasion of them which is this Peter and the other Disciples admiring and wondering at the Miracle of Christ in cursing the Fig-tree and causing it so suddenly to wither c. and withal acquainting our Saviour with the matter did hereby not only shew their desire to be instructed and better informed by our Saviour touching the end and use of that Miracle but withal it is most probable that they did also intimate a desire in themselves to be partakers of the like power or gift of working Miracles which they saw to be in our Saviour and this may appear by our Saviours answer to them as it is set down Matth. 21. 21. Now hereupon our Saviour inferreth this exhortation Have Faith in God whereby he doth withal teach them the way and means by which they may come to be partakers not only of that gift and power of Miracles which they desire but also to obtain all other things at the hands of God which they desired and stood in need of yea though they were such things as were most hard and difficult in themselves to be obtained 2. That this is the sense of these words may also appear by that which followeth ver 23 24. where our Saviour takes occasion further to shew them the power and effâcacy of true Faith both for the doing and obtaining of those things which they desired though never so hard and difficult Quest Quest Why doth our Saviour exhort his Disciples to Faith or confidence in God seeing they were already true Believers and did by Faith put their trust and confidence in God Answ Answ Because their Faith and confidence in God was as yet but weak and imperfect he exhorts them to labour for a further degree and measure of this Faith Now follow the Instructions from the words Observ 1 Observ 1. When Peter and the rest of the Disciples were moved with admiration at the Miracle of Christ in cursing the Figtree c. our Saviour hereupon exhorts them to the practice of Faith or confidence in God thereby shewing that he would not only have them admire and wonder at the greatness of the Miracle but withall to make a holy use of it learning thereby to put their trust in God by whose power that Miracle was wrought Hence learn that although it is
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the
like themselves is a weak or foolish means and unable to work Faith and to save them but they think if God himself would speak to them or an Angel from Heaven this were a better means like the Friends of that rich Glutton Luke 16. of whom he was perswaded that they would believe if one came from the Dead unto them But let us take take heed of this curiosity and new-fangled humour of Hypocrites in neglecting the present and ordinary means of Grace and Salvation which we enjoy and curiously seeking after other extraordinary means which cannot be had or are not fit to be had being not appointed or sanctified of God But on the contrary Let us be carefull and conscionable in the use of those ordinary means sanctified of God which we do enjoy labouring to profit more and more by them without seeking such as are extraordinary c. Tempting him Observ 1. In that these Pharisees pretended a desire to believe in Christ and to imbrace his Doctrine if they could see it confirmed from Heaven by some new Miracle and yet they had no such purpose but onely to tempt Christ that they might have some matter of exception against him to accuse him as a Deceiver c. Hence observe That it is a practise of Hypocrites to cloath and cover their wicked ends and purposes under religious shews and pretences See Chap. 6. 26. and Matth. 23. 14. The Scribes and Pharisees under pretence of long prayers devoured Widows Houses Jesabel under pretence of a religious Fast plotted the murdering of innocent Naboth 1 King 22. 9. Judas under pretence of love to Christ betrayed him with a Kisse So Prov. 7. 14. the whorish Woman under pretence of Religion in offering Sacrifices and paying her Vows covereth over her wicked purpose of enticing the young man to the sin of Whoredome Use Use Take heed of this practise of Hypocrites c. No sins more dishonourable to God than such as are cloaked over with a Vizzard of Holiness and Religion It is a taking of God's Name in vain to abuse the profession of Religion as a Cloak for sin c. Observ 2 Observ 2. In that it is here mentioned as the sin of these wicked Pharisees That they came to tempt Christ to tempt Him that is to make needless Tryall of his Power c. Hence gather That it is a wicked and sinful practise for any to tempt the Lord that is to make unlawful and needless proof of his divine Attributes as Power Providence Justice Mercy or the like Deut. 6. 16. Ye shall not tempt the Lord your God as ye tempted him in Massah It is mentioned in Scripture often as the sin of wicked persons Such were these Pharisees such were the rebellious Israelites which tempted God in the Desart so often which shews That it is a wicked practise yea it is a sin greatly provoking the Lord and grieving his Spirit Hebr. 3. 8. As in the Provocation in the day of Temptation c. Now more particularly this sin of tempting God is committed three wayes especially 1. By limiting and restraining the Power Providence Justice or Mercy of God unto ordinary means and second Causes tying God unto them as if without them he could not or would not perform those things which He hath in his Word promised to the Godly or threatned against the Wicked The sin of those Israelites Psal 78. 41. They tempted God and limited the Holy One of Israel And how they did limit Him see Ver. 19 20. they tyed his Providence to ordinary means thinking that he could not provide for them sufficient means of Food in the Wilderness Can God say they furnish a Table c. Can he give Bread c So these here did in their thoughts limit the Power of Christ supposing that he could not work such a Miracle as they desired 2. By neglecting the ordinary means appointed of God for the good and preservation of our Souls and Bodies and relying upon God's extraordinary Power and Providence to provide for us This is that unto which the Devil tempted our Saviour Matth. 4. 7. he would have him to neglect the ordinary way of coming down from the Pinacle of the Temple and by casting himself down to rely upon God's extraordinary protection Thus for a Man to neglect his Calling and the ordinary means of providing for himself and his Family and to look that God should provide for him and his extraordinarily is a tempting of God For a man wilfully to cast himself upon dangers and to look that God should save him from hurt is a tempting of God So in Spirituall matters which concern the Soul for a man to neglect the ordinary means of reading and hearing as the Anabaptists and yet look for extraordinary illumination is to tempt God So for Men to neglect the ordinary means of Salvation as the Ministery of the Word and Sacraments and the getting and keeping of Faith and a good Conscience c. looking that God should save them extraordinarily this is a most dangerous tempting of God and so in like Cases 3. By living and going on in any sin contrary to the Word of God thereby making proof of God's Power and Justice and of his patience whether he can and will punish such and such sins or whether he will still forbear and wink at them Malachi 3. 15. They that work Wickedness are set up and they that tempt God are delivered There Workers of Wickedness and Tempters of God are put for the same to shew that all Workers of Wickedness are Tempters of God making needless and dangerous proof of God's justice patience c. Use 1 Use 1. Terrour to all that are guilty of this great and dangerous sin of tempting the Lord in any kind They must know it is a hainous sin highly offensive to God and justly provoking his wrath against them as we heard before And we see how severely God punished this sin in the Israelits 1 Cor. 10. They were destroyed of the Destroyer And Hebr. 3. the Lord for this sin did swear in his wrath That they should not enter into his Rest Yet is this sin very common and many such Tempters of God are to be found amongst us But let them be admonished to repent of this sin and to take heed of it for time to come Vse 2 Use 2. Let all take heed of this sin of tempting God by making unlawfull tryall of his Power Providence Justice c. And to this end take away the cause and root of this Sin which is unbelief and doubting of God's Power Providence c. This was the cause of the Israelites tempting of God Psal 78. They doubted in their Hearts of his Power and Providence whether he could and would prepare a Table for them in the Wilderness And Ver. 22. they believed not in God nor trusted in his Salvation Labour therefore on the contrary for true Faith to be throughly perswaded of God's infinite Power
Providence Justice Mercy c. This will keep us from tempting him c. Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 13. 1622. VVEE have before heard of the Pharisees practise in coming to Christ and questioning with him about his Person and Calling and seeking of him a Sign from Heaven that is some new and extraordinary Miracle to be wrought by him in which the divine Power of God might be manifested as it were immediately from Heaven Now followeth our Saviour's Answer made to their Request or Petition Ver. 12. together with the Consequents of it Ver. 13. Touching the Answer made by our Saviour the Evangelist setteth down two things 1. The preparation unto it in the speciall Gesture used by our Saviour He sighed deeply in his Spirit 2. The matter of the Answer consisting of two parts 1. A reproof of them for seeking a Sign in these words Why doth this Generation seek a Sign 2. An absolute denyall of their Sute refusing to work such a Miracle as they requested in these words Verily I say unto you There shall no sign be given c. First of the preparation to his Answer Where consider three things 1. The Gesture or Action He sighed 2. The manner of his Sighing 1. In Spirit 2. Deeply Sighed deeply Or groaned from within being moved with a great and extraordinary measure of grief and sorrow conceived in his Heart and Mind In Spirit That is from his inner man from his humane Soâl and Mind So Joh. 11. 33. He groaned in Spirit Quest Quest What was the Cause of so great Grief in Him Answ Answ The consideration of the grosse Hypocrisy and fearfull obstinacy and hardness of Heart which he discerned in the Pharisees and which they discovered by coming to tempt him thus by seeking a new Sign or Miracle from Heaven Especially he was grieved and he thus deeply sighed for their obstinacy and willful persisting in Unbelief and standing out against Christ and his Doctrine contrary to the light of their own Conscience for although he had formerly wrought many and great Miracles which were sufficient to convince their Consciences that He was either the Son of God and the Messiah or at least a Person sent from God yet for all this they did not receive his Person nor believe or embrace His Doctrine but maliciously and wilfully rejected both Therefore they sinned not of Ignorance or Infirmity but against Knowledge and maliciously c. which may appear by his very sharp Reproof of them Matth. 16. calling them Hypocrites and a wicked and adulterous Generation which He would not have done if they had offended through weakness c. Therefore that sharp Reproof argues that they were obstinately wicked and malicious against Christ contrary to Knowledge and consequently incurable so long as they remained so which was the main cause that our Saviour did so inwardly grieve in Spirit and deeply sigh for them Observ 1 Observ 1. That our Saviour Christ living on Earth was subject to like humane and natural Passions as we are onely without Sin Hebr. 4. 15. He was subject in his Humane Soul to Passions of Grief Sorrow Joy Fear Anger c. Here he is said to have sighed in his Spirit that is out of the inward grief of his Soul So Joh. 11. 33. He groaned in Spirit Matth. 26. 38. My Soul is exceeding sorrowful unto death Therefore also he wept for Lazarus Joh. 11. and over Jerusalem Luke 19 41. Contra Luke 10. 21. He rejoyced in Spirit c. Hebr. 5. 7. mention is made of his fearing of death Vse 1 Use 1. Hence gather the truth of his humane Nature Use 2 Vse 2. Seeing Christ was subject to humane natural passions of Grief Fear c. Hence gather That these Affections are not in themselves evil or sinful but onely so far forth as they are immoderate or are set upon evil and unfit Objects Otherwise they are lawful and good and we may and ought to be moved with such naturall Affections when just cause is offered so it be moderately God doth not require that we should be as sensless Stoicks void of humane Affections but that we moderate and rectify them Observ 2 Observ 2. The sins of others should be matter and cause of great sorrow unto us causing us to mourn and sigh for them when we see or take notice of them So did our Saviour here and Chap. 3. He mourned for their hardness of heart So Luke 19. 41. he wept over Jerusalem for the sins of the Inhabitants Psal 119. 136. David saith Rivers of waters run down mine eyes because they keep not thy Law 2 Pet. 2. 8. Righteous Lot dwelling among the Sodomites in seeing and hearing vexed his Soul c. See Ezek. 9. 4. Jerem. 9. 1. the Prophet wisheth that his Head were waters and his Eyes a Fountain of tears that he might weep day and night for the sins of the Jews and for the Judgment of God coming upon them for the same Elijah so grieved for the sins of his time that he was weary of his life 1 King 19. 4. Reas 1 Reas 1. The sins of others are offensive to God and dishonourable to his Name therefore they should be matter of grief to us otherwise we shew no true Love to God or Zeal for his Glory if we can see or hear him offended and not be grieved Reas 2 Reas 2. The sins of others are most hurtful and dangerous to those Persons which are guilty and do live in them bringing destruction of Soul and body upon them if they repent not in time therefore we should by grieving for them shew our true Love to the Persons and our desire and care of their good Use 1 Use 1. For reproof of such as are not moved with grief for others sins though they see hear and take notice of them they take them not to heart to mourn or sigh for them but pass them over leightly and can speak of them without any testimony or sign of grief yea with delight and in way of merriment to make sport for themselves and others yea though they be foul and heinous sins as Drunkenness Uncleanness or the like sins committed by others they can talk pleasantly and merrily of them Is this to be grieved and to sigh for others sins Is this their love to God and zeal for his Glory How dwelleth the love of God in thee if thou canst see or hear him offended and not be grieved Again How dwells the Love of thy Brother's Soul in thee if thou canst see or hear that he lives in a known Sin and not mourn and grieve for him This therefore shews want of true love to God and to thy Brother Some can grieve and be sorry for the outward miseries crosses and afflictions of others that are their friends but do not grieve for their sins which yet are the causes of all other miseries and hurt them much more than any outward