actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
our temptations to us will give strength to us in them and a good issue out of them in due time 1 Cor. 10. 13. Qui dat potestatem tentatori ipse tentato praebet miserecordiam Austin He that gives leave to Satan to tempt us will restrain him that he shall not tempt us above our strength Use 2 Vse 2. Seeing all temptations come to us from God as the first cause Satan being but his Instrument this must teach us not to use any unlawful means to be freed and delivered out of our temptations Onely fly unto God for his help by prayer and wait for his deliverance He onely can set thee free and give an issue Use 3 Vse 3. This shews that it is good for God's Children to be tempted and tryed of Satan for whatsoever God by his special providence appointeth unto them must needs be good for them Indeed the Devil's temptations in themselves are evil because they are entisements unto sin but in respect of God's disposing and ordering of them they may be good and are good unto the faithful because the Lord in mercy turns them unto their good See Rom. 8. 28. Quest Quest How are Satan's temptations good unto us Answ Answ Sundry waies 1. They give us experience of God's love in aiding us in them 2. They serve to humble us in the sense of our own vileness and corrupt nature which is so fit for the Devil to work upon So Paul 2 Cor. 12. 3. They shew us our weakness and insufficiency to resist such temptations 4. They teach us watchfulness against sin which giveth Satan such advantage to tempt us So much of this first Observation Observ 2 Observ 2. In that our Saviour Christ went not of his own private motion to be tempted but being driven and effectually moved by the Holy Ghost to go hence learn not wilfully to cast our selves upon dangers troubles or temptations without warrant and calling from God Keep within compass of our Callings and adventure to do nothing but by vertue of a calling from God and then if troubles or trials or dangers befall us we may say we are led and driven into them by God's providence and direction as Christ was led and driven by the Spirit to be tempted of Satan See Paul's example for this Act. 20. 22. He went bound in the Spirit by the motion of the Spirit to Jerusalem there to suffer bonds and afflictions Use Vse This reproveth the rashness and folly of such who willingly bring troubles on themselves by their own negligence or heedlessness by doing such things as they have no calling to do thus they are the procuring causes of their own troubles and so they cannot look for God's protection in them If thou wouldst find confort in any trouble take heed thy self be not the cause of it but see thy self led or driven into it by the providence of God then maist thou have assurance that he will not forsake thee in that trouble which himself hath drawn thee into Observ 3 Observ 3. Although this motion of the Spirit whereby our Saviour was driven into the Wilderness were extraordinary yet we are thus farr to imitate it That as he went not into the Wilderness but by the direction of the Spirit so we must in all our waies yield our selves to be guided by the motions and directions of the Holy Ghost witâ—in us Rom. 8. 14. So many as are led by the Spirit they are sons of God Noah went into the Ark and out of it by God's direction so must we in all actions follow the direction of God's Spirit Now this Spirit alwaies directs us according to the rule of the written Word therefore look into that and follow it Let it be as a Lantern to thy feet c. as to David Psal 119. See his example also Psal 27. 8. But I will not insist on this So much of the Author of Christ's driving Now follows the place whither he was driven The Wilderness Observ Observ In that he was led into a solitary Desert to be tempted we may observe That such as separate themselves from humane society and give themselves willingly to live in solitariness they do hereby give great advantage to the Devil to tempt them The Devil delights in forlorn and desolate places as may appear Mar. 5. 5. â—nd there he chooseth especially to tempt men because in being solitary they want those helps and comforts which in society they might have Hence is that Eccless 4. 10. Woe to him that is alone c. It is probable as some think that Eve was first tempted by the Devil when she was alone and apart from her Husband So Paraeus in Gen. 3. 6. and Mr. Perkins Comb. of Christ and Devil Use 1 Vse 1. This condemns the practise of Popish Hermits which forsake humane society and betake themselves to solitary placeâ— under pretence of being more free from Satan's temptations but this is the way to cast themselves upon his temptations Eccles Woe to him that is alone c. Use 2 Vse 2. Take heed how we give our selves too much to solitariness lest we lay our selves open to the Devil's assaults Our Saviour having a special calling to it and knowing himself stronger than the Devil gave him this advantage that he might tempt him in a solitary VVilderness but we having no such calling or strength must not give him the least advantage Let us then frequent the society of the Saints where we may have help against Satan's temptations Mark 1. 13. And he was there in the Wilderness forty dayes tempted of Satan and was with the wild beasts and the Angels ministred unto him Sept. 6. 1618. IN this Verse and the former is laid down the History of Christ's temptations In which I considered three things 1. A preparative to his temptations which was his being driven of the Spirit into the VVilderness Ver. 12. 2. The temptations themselves in the beginning of this 13th Verse 3. The issue or event in the end of this Verse The Angels ministred c. Touching the first thing viz. The Preparation to his temptations I have spoken upon the former Verse Now I come to the temptations themselves with the circumstances of them They are briefly touched by St. Mark in the beginning of this Verse whereas Matthew and Luke set them down more at large but I will speak of them onely so far as our Evangelist giveth occasion In the words consider two things 1. The Temptations themselves in these words tempted of Satan 2. The Circumstances of them 1. The place where he was tempted The Wilderness 2. The continuance of time How long Forty daies 3. The outward state and condition in which our Saviour was during the time of his temptation He was with wild beasts In the Wilderness VVhat wilderness this was we heard it probably shewed upon the former Verse we heard also the Reason why our Saviour yielded himself to be tempted in a desolate wilderness that
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
entertainment to him in our hearts If we were not unapt by nature to give way and entrance unto Christ to come into our hearts and to dwell with us what need were there of any such preparation of this way of Christ Our hearts by nature are like a rough or craggy way unfit to be passed through Reas 1 By nature we have no knowledge of Christ or of those things which he hath done and suffered for us untill these things be revealed to us of God by his word and by his Spirit Eph. 2. 12. Now without the knowledge of Christ we are unfit to embrace Christ Reas 2 By nature we are destitute of Faith For it is a supernaturall gift Phil. 1. 29. To you it is given to believe on Christ c. Now without Faith there is no receiving or entertaining of Christ into the heart By Faith alone we are said to receive Christ John 1. 12. Reas 3 By nature we feel no want of Christ think ourselves well without him Vse 1 See the reason why so few do truly embrace Christ and give entertainâ—â—nt to him in their hearts marvel not at it the reason is plain for of our selves 〈◊〉 we have no fitness or disposition or inclinableness at all to embrace Christ oâ— to believe in him we have no knowledge of Christ we feel no want of him and his graces and benefits Nay we are enemies to Christ and to his Cross by nature 1 Cor. 1. 23. He is a stumbling block to the Jews and unto the Greeks foolishness Vse 2 This confutes the vain conceipt of such ignorant People who think it an easie matter to believe in Christ they thank God they have ever believed in Him and yet in truth many that thus speak never truly believed in Him And whereas they think it so easie a matter to believe in him they must know it is nothing so Doest thou think that easie unto which man hath no aptness by nature If it were easie to entertain Christ into the heart by Faith what need the heart be prepared to receive Him Know then though it be easie to speak of Believing in Christ thou shalt find it hard to practise it Thou canst not do it by nature or of thy self It must be given thee to believe in Christ else never canst thou do it Thy heart hath need of much preparation before it is capable of Faith and before it is fit to receive Christ it must first be humbled in the sense of sin and of thy naturall misery without Christ else thou wilt never see what need thou hast of Christ and so thou wilt not desire him or seek to be partaker of Him by Faith Think not therefore that it is an easie matter to entertain Christ into thy heart by true Faith thou shalt find it harder then thou art aware Mark 9. 23. If thou canst believe c. shewing how hard it is It will cost thee much pains and striving before thou attain to it Oh then be not negligent in using the means to get Faith above all make conscience of hearing the Word Rom. 10. Faith cometh by Hearing Obser 2 Again in that the Prophet sayeth John Baptist should exhort the People to prepare the way of their hearts that Christ might passe and enter into them Hence we learn that So many as desire to entertain Christ into their hearts and to come and dwell in them they must first prepare and fit their hearts to embrace and receive him Revel 3. 20. Behold I stand at the door and knock If any man hear my Voyce and open the door I will come in to him and I will supp with him and he with me Object It is not in our Power to prepare our selves and our own hearts to the entertainment of Christ Joh. 6. 44. No man can come to me except the Father draw him c. Answ Though this preparation of the heart unto Christ be the special work of God's spirit yet he requires that we also should do that which lyeth in us toward this preparing of our selves though God only can work this preparation yet he will have us use the means by which it may come to be wrought He doth not work in Us as in Stocks and Stones that have no sense or motion but he doth first move us by his Spirit and inable us to the preparation of our hearts that so we being moved of him may after a sort move our selves in using the means to prepare our hearts Quest. How are we to prepare our selves Answ We must labour to be truly humbled in the sense of our sins and of our naturall misery without Christ We are never fit to embrace him till we feel how wretched we are without him And Christ will not enter into any heart but that which is humbled and broken for sin Isa 57. 15. Now this humiliaâ—ion is wrought by the preaching of the Law and by applying the Doctrine of it to the conscience Therefore is the Law said to be our Scholmaster unto Christ Gal. 3. 2. We must labour further to forsake all sin in heart and affection and we must purge the love of it out of our hearts our sins are they which keep Christ out of our hearts and which barr him from entring in there these make the way of Christ rough and uneeven yea they stop it up We must therefore remove our sins which are the annoyances and hinderances of Christ's way that so these being taken away he may find an eeven and plain way and a straight path into our hearts 3. We must get a hungring and thristing desire after Christ the desire of our soul must be to him We must pant after Him as the Hart after the Rivers of Water We are not fit to entertain Christ till we feel this earnest desire of Him 4. Lastly We must use all means to get Faith whereby to receive Christ into our hearts Unbelief stops up the way of Christ and keeps Him from entring into our hearts to dwell there Use 1 This reproves such as have no care to prepare a way for Christ into their hearts no care to get a true sense of their ownsins nor to remove and take them away by true Repentance no care to get Faith into their hearts that they may be fit to entertain Him and to give Him lodging there Nay some are so far from preparing a way for Christ that they rather prepare a way for Satan and the World and Sin to enter into their hearts This they do by giving themselves to the practise of sin and by following the profits and pleasures of the World so eagerly as they do Use 2 Labour we daily in preparing our hearts unto Christ strive we to make him a plain way and a straight path into our heart To this end remove the annoyances of this way of Christ Thy sins and corruptions are the annoyances and hinderances in Christ's way take away these by true Repentance that they stop
Answ Not of it self by any natural force in the water or outward washing but morally by vertue of the Ordinance of God who hath appointed it a mean by which himself will regenerate and save us So also understand those places Joh. 3. 5. Ephes 5. 26. Use 2 Content not ourselves with the outward washing in Baptism as if this were enough to regenerate and save us but labour to be partakers of the inward washing which is sealed by it else in vain is it to be baptized outwardly if we be unbaptized in heart Pray therefore unto God to baptize and cleanse thee inwardly by his Spirit Desire him to purge thee from the guilt of sin by the blood of his â—on Christ Jesus applyed to thy conscience and to cleanse thee also more and more fâ—om the corruption of sin by the work of his Spirit Paul may plant and Apollo 〈…〉 God must give encrease Pray him therefore to work Regeneration in thee Come also diligently to hear the Word preached the seed of our New Birth 1 Pet. 1. 23. So much of the efficacy or vertue of this Sacrament of Baptism The 5. Point to be spoken of is the necessity of this Sacrament How far forth it is necessary to Salvation Answ It is necessary in 2. respects 1. As God's Ordinance which is not to be contemned or neglected whensoever it can be lâ—â—d conveniently and orderly And this is called Necessitas praecepti 2. As a Mean or Instrument by which God doth ordinarily seal to us and work in us the grâ—ce of Regeneration in the right use of it And this is called Necessitas medii For the better understanding of this we must know that some are regenerate before their Baptism and then Baptism is a means by which God doth confirm in them that Grace which was wrought before Some again are regenerate at the time of their Baptism and then Baptism is a means by which the Lord worketh Grace for the present Some again are regenerate after their Baptism and then Baptism is an outward sign of their admission into the visible Church and a means by which God will hereafter work Regeneration and Grace in them Thus we see how farr Baptism is necessary But there is no such absolute necessity of the outward Baptism as the Papists teach as if none could be saved without it This is proved by these reasons Reas 1 1. Baptism succeeds in the room of Circumcision This the Papists deny not if they should we have a plain place to prove it Col. 2. 11 12. Now outward Circumcision in the time of the Law was not of absolute necessity to Salvation for then the Lord would not have commanded it to be deferred till the eighth day after the Birth of every Child before which eighth day many Children dyed Reas 2 2. The Sacrament of Baptism doth not of it self make us to be within the Covenant of Grace but onely sealeth and confirmeth it to us we must be within the Covenant before we are baptized else we have no right to Baptism being a seal of the Covenant Now then if the having of outward Baptism doth not bring us within the Covenant then the want of it cannot exclude us from the Covenant nor from Salvation it self Reas 3 3. This appeareâ—h also by the manner of speaking which our Saviour useth touching Faith and Baptism Mark 16 16. which shews plainly that there is an absolute necessity of Faith but not of Baptism Reas 4 Lastly From the Judgment of the ancient Church For it was their custom to deferr their Baptism till Old Age which shews they held no absolute necessity of it for then they would not have so long deferred it It was also the custome in some Churches to baptise onely at Easter and Whitsontide which shews that they held not the outward Baptism absolutely necessary to Salvation although these customs were not warrantable in them by the Word of God See Socrat. lib. 5. cap. 21. Object Austin and Jerom c. held an absolute necessity of Baptism Answ So they did of the Lord's Supper for Infants which yet the Papists themselves are driven to confess to have been an errour in those Fathers Obâ—ect Joh. 3. 5. Answ Regeneration is ascribed not to the VVater but to the Spirit Thus we see that though the Sacrament of Baptism be in some sort necessary as an Ordinance of God which must not be contemned and as a means which God useth ordinarily in working the grace of Regeneration yet is it not of absolute necessity so as none can be saved without it Use The consideration of this Point and of the Reasons proving it may serve to stay and comfort the minds of such Parents who shall at any time doubt of the salvation of their Children onely because they dy without outward Baptism in case it be not through their default Such are to know that it is not the want of outward Baptism but the contempt of it that hindreth the salvation of any But withal this must admonish all Parents seeing Baptism is God's Ordinance which is not to be contemned that therefore they neglect not to present their Children unto this Sacrament in due time not deferring it too long So much of the Sacrament of Baptism in general by occasion of these words Now more particularly touching this Baptism of John here mentioned two Questions may be moved Quest 1 1. VVhether it were lawful for John to bring into the Church this new Sacrament of Baptism which was never in use before Answ It was lawful because he did it not by his own authority or of his own head but by the authority of Christ himself who did send John Baptist before himself to prepare his way both by preaching and baptizing as we have heard before Ver. 2. Therefore John did not bring in this Sacrament of his own head but he had an extraordinary and immediate Calling from Christ himself to bring this Sacrament into the Church so that although John were the first that administred this Sacrament yet Christ was the Author and Ordainer of it Quest 2 2. VVhat difference is there between this Baptism of John which he administred and the Baptism of Christ and his Apostles and of other Ministers succeeding the Apostles Answ They differ not in substance or effect The Author of both is Christ the Matter of both is all one namely the outward element of VVater and the washing or sprinkling of the body as also those spiritual things which are signifyed by the water and by the outward washing with it So as touching the substance of them there is no difference at all between the Baptism of John and of the Apostles and other Ministers Onely there is a difference in these two circumstances or respects 1. That John's Baptism was first in time and before the Baptism of the Apostles and other Ministers he was the first that administred this Sacrament to any in the Church whence he is called John
his temptations First For the Place where he was tempted viz. The Wilderness Of this I have spoken before ver 12. Therefore I do pass it over here and come to the second Circumstance namely The Time how long our Saviour Christ's temptations continued viz. forty dayes The meaning of these words was cleared before Observ Observ In that our Saviour is said not onely to have been in the Wilderness forty dayes but also to be tempted there during that time that is very often within that time Hence we learn what we must look for from Satan namely this That he will assault and try us not onely with one or two or a few temptations and so leave us but that he will follow us with many temptations and assaults one after another yea that he will take all occasions continually to sollicite us to sin We have no sooner withstood him in one temptation but presently we may look for another Our Saviour Christ continually resisted him in all his temptations both within the forty dayes and afterward and yet upon all occasions he assaulted Him again and again So after he had ended those three great temptations mentioned particularly by Matthew and Luke it is said that he left him for a season Luke 4. 13. that is with purpose to return again soon after The temptations of Satan come one after another like the Messengers which came unto job to tell him of his losses Reas Reas The Devil's malice against us is unsatiable and restless therefore he never ceaseth tempting and solliciting us to sin that so he may bring us to destruction He goeth about like a roaring Lion c. Hence he is called the Tempter Matth. 4. to shew that it is his Trade and Profession to tempt and entice us unto sin this he doeth ordinarily and daily We must look therefore that he will be tempting us not once or twice or a few times in our life but that he will be often assaulting us from time to time yea that he will continually be following us with his temptations no truce with him c. Use Use Learn by this to be continually watchful against Satan and never to be secure seeing he is uncessant in tempting let us be so spiritually wise as never to cease watching and arming our selves against him Think not that when we have been once or twice tempted to this or that sin and that we have by God's Grace resisted that then we shall be quiet the unclean Spirit being once cast out will assay to enter in again as we see Matth. 12. Satan being once or twice resisted will still redouble his assaults therefore never be secure but daily and continally look to thy wayes and especially to thy heart keep it with all diligence c. So much of the Circumstance of time How long our Saviour was tempted of Satan viz. Forty dayes Now I proceed to the third thing by which his temptations are amplified namely The outward estate and condition in which he was during the time of his temptations in that he was with the wild beasts Now this is mentioned to aggravate the grievousness of his temptations in that he was assaulted with them in such a forlorn place where he had no help or comfort from men but had onely wild beasts for his companions which were more likely to annoy and hurt him than to help or comfort him any way Now see what we may learn from hence Observ 1 Observ 1. We see here that our Saviour Christ at one and the same time had many troubles and trial upon him for he was in penury and want of bodily food for forty daies space he was also during that space molested and tempted by Satan and besides all this he was at the same time molested with the society of wild beasts which were ready to annoy and hurt him Hence we may learn that God doth sometimes try his own children with many crosses and troubles at once with inward and outward afflictions in their souls bodies friends goods good name c. Jam. 1. 2. Count it exceeding joy when ye fall into divers temptations So 1 Pet. 1. 6. Now ye are in heaviness through manifold afflictions It was a great tryal for David to be so long kept as he was from the Kingdom which God had promised him yet besides this he was at the same time persecuted by Saul and not onely so but forced to fly into a barren Wilderness where he was in danger to dy for want of food Job also was at once afflicted sundry wayes in his body goods children wife and friends yea and in his conscience too Reasons of this dealing of God with his children He doth it chiefly for these causes 1. To humble them throughly in the sense of their own sins which are the procuring causes of all troubles when he seeth that one affliction or a few will not work this through-humiliation then he layeth many at once upon them and those very heavy sometimes Reas 2 2. He doth this for his own Glory the more to magnify his power and mercy in strengthning them to bear so many tryals at once and in delivering them out of all in due time 3. To try and discover their Faith and Patience so much the more Jobi exemplum Use 1 Use 1. Confuteth the blind Judgment of the World and of carnal men who judge those to be wicked men or Hypocrites who are afflicted with many troubles and crosses at once This was the rash censure of Job's friends upon him But if we should thus judge of all that have many and great crosses at once we should condemn Christ himself who at one and the same time was afflicted many wayes as we see here Use 2 Use 2. Think not strange of it if God lay many crosses at once upon us but know this is his usual dealing with his dear Children therefore think it not a sign of his anger against us neither conclude that we are out of his favour because he chastiseth us many wayes at once for he doth this in love to us and for our good Strive then unto patience though the Lord try thee with never so many troubles at once Though thou feel at the same time fightings without and terrors within yet be of good comfort and labour for patience to bear contentedly whatsoever tryals God layeth on thee if he lay much upon thee at once he will give thee answerable strength to bear it onely seek to him in prayer for strength and patience Observ 2 Observ 2. In that our Saviour Christ conversed among wild beasts in the Wilderness which were ready to molest and trouble him This may teach us contentedness and patience though we be forced in this World to converse and live among wicked men which are as troublesome and dangerous to live with as any wild beasts therefore in Scripture wicked and prophane men are resembled to wild beasts as lions wolves bears c. See for this Esa
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 â—uch 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
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
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 Bez◠on Matth. 8. 4. and Calvin Harm p. 123. for so it came to pass afterward as we may 〈◊〉 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
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
Custom-gatherer or a Publican 3. Consider the manner of Calling him or the outward means used by our Saviour namely his Word and Commandement bidding him Follow him 4. The prompt obedience which Levi yielded to this Calling He followed him As He passed by Namely after His Sermon ended by the Sea-side Levi Otherwise called Mathew by himself Matth. 9. 9. for he had two names as many other had which are mentioned in Scripture Some think he was first called Levi before his Calling and Conversion and afterwards had his name changed to Mathew which is uncertain But certain it is that Levi is an Hebrew name signifying as much as coupled or joyned and it was first given to one of the sons of Jacob as we read Gen. 29. 34. And this shews that this Levi here spoken of was a Jew by Nation because he had an Hebrew name though of what Tribe he was is uncertain Son of Alpheus Not that Alpheus the Father of James mentioned Mark 3. 16. but another of the same name Sitting at the receipt of Custom That is at the Place where the publick Tribute or Pol-money was usually payed and received and this is likely to have been some House standing without the City of Capernaum near to the Lake of Genesareth Now hence it appeareth that this Levi was a Publican as he is called Matth. 10. 3. Now the Publicans were such whose Office was to gather and receive the publick Tributes Taxes and Poll-money of the People of the Jews for the Roman Emperour to whom they were in subjection whence they had their Name of Publicans because they gathered the publique Taxes and Tributes Now although the Calling in it self was lawfull and therefore John Baptist Luke 3. 12. doth not condemn it but the abuse of it yet the Publicans in our Saviour's time were generally noted for the sins of covetousness and extortion in exacting of the People more than their due This appears by the example of Zacheus Luke 19. See also Luke 18. 11. Theophylact says They lived of the tears of the Poor Winkelman in locum Hence it is That we find Publicans and Sinners so often matched together as in the next Verse to this we see Follow me It is likely our Saviour Christ used more words to him besides these but the Evangelist sets down only the sum of that which he spake to him Now further we must know that by this Commandement of following him our Saviour Christ implyeth two things 1. That he should forsake his former sins of Covetousness and Extortion and Unjustice and turn to God by true Repentance as also that he should believe in him as in the true Messiah 2. That he should forsake his Calling and Office of a Publican and betake himself to be Christ's ordinary Companion and Follower to hear his Doctrine and to see his Miracles that so he might be fitted in due time to execute the Office of an Apostle In a word our Saviour called Levi unto two things 1. To follow Him as a Believer in Him and as a true Christian Convert 2. To follow Him as one of his special Disciples and ordinary Associates whom he had appointed for the Office of Apostles He arose and followed Him Forsaking all as Luke 5. 28. that is all his worldly Possessions Here also two things are implyed 1. That he forsook his Sins and became a Believer in Christ 2. That he forsook his Worldly Possessions in regard of the present use of them and his former Office of a Publican and betook himself to be a Disciple and Follower of Christ Quest Quest. What moved Hum so readily to do all this Answ Answ Not the bare words of Christ but the Power of his Divine Spirit inwardly affecting his heart and moving him to be obedient to this his Calling So much in way of clearing the words in this Verse Now because this Text as I have shewed comprehends a twofold calling of Levi or Matthew the one to be a Believer in Christ the other to be a speciall Disciple and ordinary follower of Christ and consequently one of the twelve Apostles therefore I might here stand to gather matter of Instruction from the consideration of both these his callings but as for those things which might be observed from his being called to be an ordinary follower of Christ I have before handled them upon the former Chapter from the 16. verse to the 21th Now therefore I will onely speak of those things which we may learn from the calling of Levi to be a Believer in Christ Observ 1 Observ 1. From the occasion of his Calling in that our Saviour Christ saw him sit at the Receipt of Custome being busied in his covetous and unjust practises not thinking of our Saviour much less seeking after him yet even at this time he called him Hence learn that God doth of his own free Grace and mercy call and convert sinners unto himself even then when they think not of him nor seek to him Esay 65. 1. I am found of them that sought me not c. It is spoken in the person of Christ 2 Tim. 1. 9. Who hath saved us and Called us with an Holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Jam. 1. 18. Of his own Will begat he us c. Therefore Luk. 15. Christ shews this by the Parables of the lost sheep and of the lost Groat The Groat seeks not the Woman nor the sheep the Shepheard so the sinner seeks not Christ but he seeks the sinner when he thinks not of Christ much less seeks after him Did Paul seek after Christ when he called him Act. 9. No he was even then going with full purpose to persecute Christ in his Members Reas Reas There is no goodness or Righteousness in any man by Nature which may move God to shew mercy to him in Calling and Converting him Rom. 7. 18. We are all by Nature as an unclean thing polluted with the filthiness and corruption of sin Esay 64. 6. Vse 1 Use 1. To confute the Papists who teach that men in the state of Nature and by power of naturall Free-will may do such good works whereby they may prepare themselves to Grace and to their own Conversion contrary to that of the Apostle 1 Cor. 4. 7. Who separateth thee and what hast thou which thou didst not receive c. And again that of our Saviour Christ Joh. 15. 5. Without me ye can do nothing Vse 2 Use 2. To stir us up to all thankfullness unto God for our Calling and Conversion seeing it proceeded not from any goodness in us above others but of his free Grace Think of this so many as know and feel themselves to be effectually Called out of their sins Think how Christ Jesus sought thee out when thou were'st as a lost sheep not once thinking to return Think how God hath bin found of thee though
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
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 Beelzâ—bub 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
thee his sanctifying Spirit which may not only open thy understanding to conceive the Scriptures but thy heart also as he did the heart of Lydia to believe and yield obedience to the Word Pray with David not onely that he will teach thee the way of his Statutes but that he will also incline thy heart to his Testimonies Psal 119. ver 33 36. 2. Be diligent not onely in reading the Scriptures to gain knowledge but especially in hearing the Word opened and applyed in the publick Ministery of it This is God's speciall Ordinance not onely to enlighten the mind with knowledge but especially and principally to work upon the heart to renew and sanctifie it c. So much of the Persons slandering our Saviour Christ Now followeth the slander it self He hath Beelzebub c. Observ 1 Observ 1. In that our Saviour Christ who was most holy and free from all sin yet was accused by the Scribes as a wicked Person as one that had a Devil and did work by his help we learn this That the most holy and innocent Persons may look to be unjustly slandered and accused as evil Doers yea to have grievous Crimes laid to their Charge Our Saviour did all things well yet how often was he accused as an evil Doer c See this Point before Chap. 2. Ver. 7. Vse 1 Vse 1. Take heed of condemning or judging others to be wicked or ungodly onely upon the bare accusation of such as are themselves wicked for so we may condemn the most innocent even Christ himself If it be enough to accuse who shall be innocent Take heed therefore of giving credit to unjust slanders raised against others especially when they are raised by the profane and wicked against such as are godly and religious Vse 2 Use 2. Arm our selves to go through good and evil report to be burdened with false slanders though we walk never so uprightly And be not discouraged at all with such false accusations onely be carefull so to walk that none may truly or justly speak evil of us c. Observ 2 Observ 2. In that our Saviour doing a good work of mercy in casting out the Devil out of him that was both dumb and deaf yet was censured by the Scribes as if he did it by the help of Beelzebub This teacheth us That there is nothing can be so well done but the malicious and wicked will be apt to misinterpret it and to take it in evil part yea to censure and condemn it as evil and unlawfull Rom. 1. 29. The Heathen werefull of malice and they took things in evil part These properties are joyned together in them to shew that such as are malicious are also apt to take things in evil part The Scribes and Pharisees did maliciously interpret the best actions of our Saviour Christ taking them in the worst part See before Chap. 2. Ver. 7 and Ver. 16. Use 1 Use 1. Make this accompt to have our best actions sometimes hardly censured and maliciously perverted and taken in evil part And learn not to be offended or discouraged though we be spoken of for well doing Vse 2 Use 2. Let it be far from us to take the good actions of others in evil part Remember that this is the property of malice and there is nothing more contrary to love which thinketh not evil c. 1 Cor. 13. 6. Observ 3 Observ 3. Here is mention made of Beelzebub the Prince of Devils which argues that as there is a difference of order or degree of Preheminence among the good Angels some being called Angels some Arch-Angels c. so also it is among the evil Angels There is one that is the Head and chief over the rest who is therefore called the Prince of Devils in this place and elsewhere That which the Scribes and Pharisees here imply that there is a Prince of Devils that is one chief above the rest is not gain-said but rather seems to be granted by our Saviour Matth. 12. 27. And sometimes he is called the Prince of this World Joh. 12. and the God of this World 2 Cor. 4. Therefore also Matth. 25. 41. mention is made of the Devil and his Angels As among Pirates and Theeves there is one Chief c. Concerning this matter see Zanch. de operibus Dei Also Paraeus in Matth. 12. 24. and Mr. Bayne upon Eph. 6. 12. Use Use This seems to teach us that order and difference of Degrees amongst Men in all Societies as in the Church Common-wealth and Families is a matter pleasing unto God who is the God of Order and not of Confusion He hath appointed some order to be even among the evil Angels therefore much more doth he approve of it as necessary and profitable amongst Men and in all Societies of Men This being so should move us to love and like of order and to seek to maintain it as a mean to preserve peace among Men in all Societies Mark 3. 23 24 25 26 27. And he called them unto him and said unto them in Parables How can Satan cast out Decem. 5. 1619. Satan And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be divided against it self that House cannot stand And if Satan rise up against himself and be divided he cannot stand but hath an end No man can enter into a strong man's House and spoil his Goods except he first bind the strong man and then he will spoil his House VVEE heard in the former Verse of the wicked slander and accusation of the Scribes against our Saviour Christ Now followeth his Answer and Apology for himself Where consider three things 1. A Preparative to his Answer He called them unto Him 2. The Manner of his Answer He spake to them in Parables 3. The Matter of his Apology Containing two things 1. A confutation of their slander Ver. 23 c. to the 28. 2. An accusation or reprehension of them Ver. 28 29. He called them unto Him By this appears that they were not present with Him when they did so blasphemously accuse him but they uttered that accusation against him unto the People behind his back in his absence See Matth. 12. 24. Quest Quest Why was our Saviour so carefull to Call them to him and to answer and confute this slander seeing they being absent he might have passed it over and have taken no notice of it Answ Answ Because it was a very wicked and blasphemous slander tending directly not onely to the disgrace of our Saviour's Person but also to the utter discrediting of all his Doctrine and Miracles and consequently to the exceeding dishonour of God and hinderance of the Gospel therefore he would by no means let it passe unconfuted Observ Observ Such as are unjustly slandeted or accused by others ought not to neglect or passe over such slanders without taking notice of them but they should be carefull to confute them and to clear their own innocency Especially
of his Kingdom Reas 1 Reas 1. He is most wise and subtil in his kind full of devilish and wicked craft and policy in which respect he is called the old Serpent Revel 12. 9. Now it stands not with this policy of Satan to oppose himself and his own kingdom and therefore he will not do it Reas 2 Reas 2. He knows that if he should fight against himself this were the ready way to ruinate and overthrow himself and his Kingdom speedily as our Saviour sheweth in the words following which he abhorreth to do Vse 1 Vse 1. See the reason why the Devil is not so busie in molesting and troubling the Wicked as he is in molesting God's Children which truly fear him neither doth he usually assault the former sort with violent temptations as he doth the latter the reason is because he hath the wicked already in his snare in which he holds them at his own will 2 Tim. 2. 26. They are already subjects of his Kingdom therefore it is no policy for him to fight against them He Possesseth them in peace therefore what need he fight against them to get them under his Power But as for God's Children because they are by the mercy of God escaped and delivered out of his Power and from his Tyranny therefore he labours by all means to bring them back unto his Kingdom of Darkness and this makes him so busie with them Herein he is like Pharoah who so long as the Israelites were subject to his Tyranny in Aegypt did not pursue them with an Host of armed Men but so soon as they were escaped from that bondage then he quickly made after them c. Use 2 Use 2. Let not wicked men think the better of their estate because they find not Satan so busie in tempting and molesting them as he is with some others This is no good sign not to feel any temptations or assaults of the Devil as some professe they do not But take heed to thy self if it be so with thee for this argues thee to be under his Power and that he hath thee as he thinks sure enough already because he fights not against thee Luke 11. 21. When the strong man armed keepeth his Palace the Goods that he possesseth are in Peace c. This is the most dangerous temptation as Luther saies not to be tempted at all Vse 3 Use 3. Comfort to such as feel great opposition of Satan against them molesting them much and often and so labouring to discourage them in their Christian course and profession This argues that they are not under the Power of Satan and that he doth not Rule and Raign in them as he doth in the Wicked that he hath no such Kingdom in them for if he had he would not so fight against his own Subjects Use 4 Use 4. See a reason why wicked Men are backward to set themselves against sin in others c. Observ 2 Observ 2. Further in that our Saviour asketh How Satan can cast out Satan we may gather this That evil Spirits or Devils cannot be forcibly driven or cast out of such as are Possessed by the power or help of the Devil but this must be done by the Finger of God Luke 11. 20 c. One wicked Spirit will not help to cast out another by force The reason is because if the wicked Spirits should thus fight against one another this were the way to overthrow their own Kingdom which they are most desirous to uphold See Stella in Lucam Object Object The Jewish Exorcists in our Saviour's time and in the time of the Apostles did cast out Devils from some that were Possessed in the name of Christ as appears Matth. 12. 27. Acts 19. 13. Now these being wicked Men who thus abused the name of Christ and so being no better than Instruments of Satan in that practise hence it may seem to follow That Satan by his Instruments may cast out Satan Answ Answ When any were dispossessed by those Exorcists either the Devil did voluntarily depart out of the parties possessed thereby to confirm and harden those Exorcists in that their wicked practise of abusing the name of Christ or if he were forcibly driven out then it was not done by the Power of Satan or of his Instruments but by the Power of God who may and doth sometimes use such wicked Men as Instruments to effect his own will in the working of such Miracles Matth. 7. 22. The like may be said of the Popish Priests casting out Devils Vse Use This shews what we are to think of the practise of those in our times who if they suspect their Children or Friends to be either bewitched or possessed with the Devil do hereupon seek to other Witches or Wizards as they call them for help This is both a wicked and a foolish practise 1. A wicked practise to go to the Devil in his Instrumenrs for help in this Case when they should go to God by prayer yea by prayer and fasting Matth. 17. 21. 2. It is a vain and foolish practise it being unlikely that one Devil should cast out another unless it be by collusion or voluntary compact between those wicked Spirits and that for some further evil end Mark 3. 24 25. And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be Dec. 12. 1619. divided against it self that House cannot stand Observ 2 OBserv 2. Hence we are taught That Discord and Dissension in any humane Society is most hurtfull and dangerous to that Society tending to the ruine and overthrow thereof if it be not prevented in time Gal. 5. 15. If ye bite and devoure one another take heed that ye be not consumed one of another that is if ye give your selves to strife and contention and thereby do hurt and injure one another take heed that this turn not to your ruine and overthrow Therefore strife and division amongst Men is compared to Fire Prov. 26. 21. As the coal maketh burning coals and wood a fire so the contentious man is apt to kindle strife Now we know it is the nature of fire to waste and consume all that it layes hold upon even so strife and discord in humane Societies is a means to waste and ruinate them Judg. 9. 20. Jotham saies Let a fire come out of Abimelech and consume the men of Shechem c. Also let a fire come from the men of Shechem and consume Abimelech c. The meaning is that a fiery Contention should be stirred up between them which should cause them to slay and murder one another and so afterward it came to pass This shews the hurt and danger of strife and discord amongst men that it it tends to the ruine of that society in which it raigneth This is true of all societies publick and private whether in the Church or in the Commonwealth whether in Kingdoms Cities or Families if discord and strife raign in them it is most
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
it c. Greater then all herbs Matth. 13. 32. It becometh a Tree c. Fowls of the ayr may lodg under shadow of it Matth. 13. The birds come and lodg in the branches of it This is all one in effect and it is spoken onely to shew the great growth and increase of this herb or plant that from a very small grain it groweth to a Tree having great branches Quest Quest How can this be said truly of the Mustard-seed seeing in this Country where we live it doth not grow to so great a Tree that the birds may build in the branches of it Answ Answ There may be great difference in the same herb or plant according to the divers Countryes in which it groweth And so it is most probable that in that Eastern Countrey of Judea where our Saviour lived the stalk and branches of the Mustard-seed were greater and larger than they are in this our Country And this is the more likely because Pliny writing of this herb mentioneth divers kinds of it lib. 19. cap. 8. ut citatur à Jansenio harmon Evang. Doctr. 1 Doctr. 1. First in that the work of grace wrought by the Word preached is here likened to the grain of Mustard-seed which is small at first when it is sowen but afterward in time groweth up to have great branches hence we learn That the Word preached is a means to work grace not suddenly and all at once but in tract of time and by degrees Now by the working of grace I understand here not the first beginning of the work of it for that may be and is often wrought suddenly and in short time as appeareth in the examples of such as have been suddenly converted by the Word preached but I understand the further accomplishment of this work whereby it is continued and increased in us to the highest measure whereof a Christian is capable in this life This is not done suddenly and all at once but in tract of time and by degrees by means of the Word preached Ephes 4. 12. Christ gave Pastors and Teachers for the perfecting of the Saints and for the building up of the body of Christ Till we all come in the unity of faith c. unto a perfect man c. To shew that by the Ministery of the Word the Church is builded up and perfected in grace by degrees in tract of time and not suddenly all at once This also was implyed as we heard in the former Parable of the seed sowen by the Husbandman which groweth up by degrees first the blade then the ear c. Verse 28. See Gal. 4. 19. Use 1 Use 1. Comfort for Ministers of the Word when they see but small fruits of grace appearing in their people upon the first preaching of the Word unto them They are not to wonder or be discouraged at this but to remember That though the Ministery of the Word be Gods Ordinance for the working of grace yet that God doth not by it accomplish this work all at once or suddenly but by degrees in some space of time first working a smaller and then a greater measure of Grace by the Word Preached The Husbandman having sown his Seed is not discouraged because he doth not see it come up and grow to full ripeness presently but he knows it may come up and grow to ripeness in due time and therefore waiteth till that time come So a Minister of the Word though he see not the fruits of Grace to grow suddenly ripe in his people yet is he not to be dismayed at it but to wait even with long patience till it come to more ripenesse Vse 2 Use 2. See further by this that we are not to look for so great measure of Grace in such as have had the Word profitably Preached to them but a while as in those who have had it a long time even as we cannot look that Corn which is late sown should grow up and be ripe so soon as that which is sown betimes We are therefore to judg favourably of those that have had the Word Preached to them but a short time though we see in them but small beginnings of Grace appearing It is well if the measure of Grace be in them according to the means of Grace which they have had and according to the time they have enjoyed it Vse 3 Vse 3. This is also for the comfort of such hearers of the Word who feel and complain of the small and weak measure of Knowledg Faith and other Graces which are wrought in them upon the first hearing of the Word or when they have had it Preached to them but a small time Such must consider that the work of Grace which is usually wrought in Christians by the Ministry of the Word is not like the growth of Jonah's Gourd which grew up suddenly in one night but it is like the growth of the grain of Mustard-seed as we see here in the Text which though it grow to a great tree yet not suddenly but in some good space of time Think of this and be thankfull for that measure of Grace which God hath wrought in thee by the Ministry of his Word though it be not so great as thou desirest and as thou perceivest in others who have had the means of Grace longer Vse 4 Vse 4. See then that we have need to be Hearers of the Word not onely for a little time but still to continue to be Hearers c. Doctr. 2 Doctr. 2. We must here observe further how our Saviour setteth out the different degrees of Grace by the difference that is between the grain of Mustard-seed as it is at first when it is cast into the ground and as it is afterwards being grown up to a Tree from whence we may gather that there are different degrees and measures of Grace in Christians in this life All Grace is not of the same measure and degree There is a small measure of Grace like to the grain of Mustard-seed when it is cast first into the ground and there is a greater measure of Grace like to the Mustard-Tree when it is grown up 1 Cor. 12. 4. There are diversities of Gifts but the same Spirit that is there are both different kinds and different degrees of gifts proceeding from the same Spirit of God And these different degrees of Grace may be considered of us two wayes 1. As they are in one and the same Christian at sundry times so at the time of the first conversion or Calling of a Christian the measure of Grace is but weak and small in comparison but afterward in tract of time it groweth to a greater measure Thus our Saviour Christ's own Disciples at their first Calling and for a good time afterward were but weak in knowledg and Faith in comparison of that greater measure of those Graces which appeared in them afterward especially after the Resurrection and Ascention of our Saviour So Nicodemus discovered at
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 â—ob 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
19. Now to speak more particularly of the words Herod feared John By fear understand inward reverence of Heart in Herod toward John whereby he was moved to esteem well of him and to shew much respect unto him and to stand in a kind of awe of him Ephes 5. ult Let the Wife see that she fear her Husband that is reverence him c. Observ Observ Here we see that wicked men may shew good affections toward the Faithfull Ministers of God they may love and reverence them after a sort as Herod did John So Act. 8. 13. Simon Magus shewed his affection and reverent respect of Philip by wondring at the Miracles wrought by him and by keeping company with him So Nebuchadnezzar though a wicked Tyrant yet reverenced and honoured Daniel chap. 2. ver 46-48 He fell upon his face and worshipped him c. Quest Quest What moveth wicked men thus to affect and reverence Gods faithfull Ministers Answ Answ 1. The consideration of the excellent gifts which they discern in them especially natural gifts These draw them into admiration and so cause them to esteem and reverence them 2. Some worldly good or benefit which they reap by the acquaintance or society of such Faithfull Ministers of God c. 3. The holy lives of Gods Faithfull Ministers do cause the wicked to reverence them For this Herod feared John Use 1 Use 1. See then that it is not enough to prove one a good Christian to be well-affected to the Ministers of God and to esteem and reverence their persons Though in it self it be a good and commendable thing so to do yet it is no infallible mark of a good Christian Therefore rest not in this alone that we are well-affected to the persons of Gods Ministers to love and reverence them for all this wicked men may do But look that our affections toward Gods Ministers be sincere and unfeigned Quest Quest. How shall we know this Answ Answ By these marks and evidences 1. By the ground or motive which moveth us to affect them which must be principally the Dignity of their Calling and Ministry being from God and his special Ordinance for our good We must love and reverence them chiefly in this respect that they are the Ministers and Messengers of God sent unto us for our good and Salvation to dispense to us the means of Salvation the Word and Sacraments Matth. 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward 1 Thess 5. 12. Know them which labour among you And esteem them very highly in love for their works sake c. 2. By the unpartialness of our affection towards them in respect of their Calling as they are the Messengers and Ministers of God we are to have them in equall love and esteem and to reverence them alike We must not so love and reverence one Faithful Minister of God as to despise another 3. By the constancy of our affection to them loving and reverencing them constantly at one time as well as another in time of Adversity and trouble as well as in Prosperity when they reprove our sins as well as when they give comfort Vse 2 Use 2. See what to think of such as come not so far as to love and reverence the Faithfull Ministers of God but do contemn and despise them yea hate and persecute them These are worse then Herod and other wicked men who have shewed some love and reverence to Gods Messengers Therefore if these be condemned how much more the other if they repent not So much of Herod's reverencing of John Mark 6. 20. Knowing that he was a just man and an holy c. July 19. 1621. NOw followeth the Motive moving him so to do Because he knew him to be a just man c. Righteousnesse is twofold 1. Imputed 2. Inherent And this again is twofold 1. Legal commanded in the Law which is perfect and entire both in regard of the parts and degrees of it Now this was never found in any but in Christ and in Adam before his fall neither can it be in any meer man in this life 1. Evangelical Justice which is commanded in the Gospel Which Righteousness is imperfect in this life being nothing else but a sincere and constant endeavour to walk uprightly before God in all our wayes which endeavour is accepted in Christ instead of perfect righteousness And this is that Justice here spoken of And holy Not perfectly holy but one that carefully and constantly endeavoured to live holy and uprightly as hath been said of Justice Touching the difference between these two words Just and Holy we may refer the first to the duties of the second Table and the latter to the duties of the first Table c. Observ 1 Observ 1. See here the power and force of holiness and uprightness of life striking the hearts of others with fear and reverence toward such as do so live Nothing in the world doth procure so much reverence and awfull respect unto the persons of Gods Servants as their holy and upright conversation This made Job to be so much reverenced both of young and old as he saith of himself Job 29. 8. This made Samuel to be reverenced even of Saul himself a wicked man as we may see 1 Sam. 13. 10. See also 1 Sam. 15. 30. This also made our Saviour Christ to be so much reverenced when he lived on earth though he lived in poor estate because he was in his life so holy innocent and free from sin Therefore though some despised him yet many did reverence him See Matth. 27. 19. Pilate's Wife c. And we see here what moved wicked Herod to fear John even the holinesse of his life Reason Reason God himself doth manifest his own glory and Majesty in the holily lives of his servants making the Divine graces of his Spirit to shine forth in their lives which being seen of others do strike their hearts with reverence towards them Psal 14. 5. God is in the generation of the righteous Use 1 Use 1. See what is the best way for us to procure good esteem and respect from others and to preserve our selves from contempt in the places and Callings wherein we live The way is to labour for holiness and uprightness of life endeavouring alwayes to walk conscionably before God and Man in the duties of our general and particular Callings manifesting the graces of Gods Spirit in us and shewing forth the vertues of him that hath called us out of darkness into his marvellous light This our holy conversation shall be more powerful to win good respect and reverence to us in our places and Callings and to preserve us from the contempt of men then any other means which we can use Labour therefore to shew forth the holiness and uprightness of our lives before God and Men. This shall make us not only honourable before God for those that honour him he will honour
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the misery of the Gentiles before their Calling That they were aliens from the Common-wealth of Israel Reas 1 Reas 1. Such as are excluded from fellowship with God and with Christ Himself Eph. 2. they have no Spirituall Communion with God nor Union with Christ by Faith and so no Right or Interest in God's speciall Favour or Mercy which He communicateth to His Church onely nor any title to the saving Benefits of Christ which also belongs to the Church only Reas 2 Reas 2. They are excluded from the true Worship of God and all ordinary means of Salvation which are to be had only in the Church See Psal 147. 19. Reas 3 Reas 3. They can have no assurance of God's Protection and Defence of them against bodily and spiritual evils and dangers for this Protection is promised onely to the Church See Isa 4. 5 6. Reas 4 Reas 4. They can have no benefit by the society of God's People nor reap any spirituall Good or Comfort by their good Example Prayers Admonition Counsell and other fruits of Christian Love Use 1 Vse 1. Learn to pity such as live out of the Church as Turks Jews Infidels Papists c. and pray for their Conversion that they may be joyned to the Church of God especially for the Jews the ancient People of God of whose Conversion and Restauration to the Church we have a plain Prediction Rom. 11. Use 2 Use 2. This reproveth the folly of such as care not for the society of God's People but despise the Communion of Saints willingly separating themselves from the Church of God making choice rather to live amongst the prophane and wicked c. These bring misery upon themselves They excommunicate themselvs c. Use 3 Use 3. To accompt it on the contrary our great happiness that we are not born nor constrained to live in the Tents of Kedar or Mesech but in the bosom of the Church where God is known and worshipped aright where we enjoy the means of Salvation and the benefit and comfort of the Communion of Saints c. whereas the Lord might have suffered us to be born and live amongst Turks Heathens Infidels c. Oh that we could so value this priviledge and happiness as it deserveth and be so thankful for it as we should If the Philosopher was thankful for that he was born in Greece where Philosophy and Learning flourished and not among the rude Barbarians How much more should we be thankful for this that we are born and live in the true Church of God and in the Common-wealth of Israel where we may have fellowship with God and his People Let this move us to love and delight in the society of God's People as David did Psal 16. 3. especially in the publick Assemblies of them as he also did Psal 84. Moses forsook Pharoah's Court and all the honours and pleasures of Aegypt that he might live amongst the afflicted and despised People of God Hebr. 11. 24. But take heed that we content not our selves only with an outward Communion with God's Church and People which a number of Hypocrites and wicked ones have rest not onely in coming to Church receiving the Sacraments with them c. but labour above all to have true spiritual Union with the faithful Members of Christ See thou be a lively Member of that Body whereof Christ is Head and that thou receive spiritual life from him that thou be a living Branch of him the true Vine that thou do not onely live amongst God's People but that thou be one of them in deed and truth a Child of the same heavenly Father led by one and the same Spirit with them c. else thy outward fellowship with the Church shall do thee no good at all Observ 3 Observ 3. In that our Saviour gives so base and vile a Name to the profane and wicked Gentiles calling them Dogs Hence observe that all profane and wicked Persons are vile and base in God's accompt and so to be esteemed of us 1 Sam. 17. 36. David likeneth Goliah the uncircumcised Philistine to the Lion and Bear which he had formerly slain and it is usuall with the Holy Ghost in Scripture to resemble the wicked unto base and vile Creatures as to Dogs Swine Wolves Foxes Vipers c. thereby to note out their vile base and abject Condition before God Therefore also Job compareth such base wicked men with the Dogs of his Flock Job 30. 1. Psal 15. 4. The wicked is called A vile Person Dan. 11. 11. Antiochus a vile man Use 1 Use 1. To beat down the Pride of all such wicked ones and to move them to repent of their Sins and to humble themselves before God in the sense of their own Vilenesse and Basenesse Yea though they be never so great Persons in the World yet if they be profane and wicked God accounts them as Dogs Swine c. Vse 2 Vse 2. See the vileness and odiousness of Sin making the wicked which live in it so vile and base in God's accompt like Dogs Swine c. Nothing in the World makes men so vile and contemptible before God yea so odious to God and Man as Sin doth Let this make all Sin odious to us Vse 3 Use 3. Learn to contemn and set light by such profane and wicked ones so far forth as they are wicked living in open gross and manifest sins without Repentance Seeing God esteems basely of them as of Dogs c. so may and ought the Children and Servants of God Psal 15. In whose eyes a vile Person is contemned Prov. 29. 27. The wicked man is an abomination to the just 2 King 3. 14. Elisha would not so much as look toward wicked Jehoram for his own sake though he were a King Quest Quest May we contemn such as are in Authority as Magistrates Ministers c. Answ Answ So far as they are wicked they are to be contemned though in respect of their Calling and Authority which is from God due Honour and Reverence is to be yielded to them Let us then despise the Wicked whom God abhorreth and shew our contempt of them by separating from the society of such base and abject Persons no better in God's accompt than Dogs c. How unfit is it for such as profess to be God's Children to associate themselves with such When a man seeth a Serpent or Snake his heart riseth against it So should we shun the wicked Psal 6. Depart from me ye Workers of Iniquity c. Vse 4 Use 4. See how little cause there is for God's Children to regard any contempt or reproach cast upon them by the wicked Who regards the snarling of a Dogg or grunting of a Swine against him Observ 4 Observ 4. We see here that although our Saviour had a full purpose speedily to give comfort and deliverance to this Woman yet he doth a little before her deliverance more and more augment her Affliction It was a great triall to
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
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
for else they would never have come and sought to him For as the Apostle saith 2 Cor. 4. 13. We believe and therefore speak And Rom. 10. 14. which shews That where there is no Faith in the Heart there can be no speaking by prayer unto God or unto Christ But withall they discover much weaknesse in their Faith in that they seem to tye Christ's Power unto outward means as to the outward touching of the blind man with his hands as if without this he could not cure and restore him to sight Observ 1 Observ 1. It is the duty of all Christians to help one another by their prayers in time of Distresse and Affliction To seek to God for others as well as for themselves and to commend the afflicted estate of others to God in prayer This we may hence learn from those which brought this blind man to Christ in that they did not onely conduct him to Christ but being come they sought or prayed unto Christ for him that he might be cured of his blindness See this Point before handled on Chap. 7. Ver. 32. and Jam. 5. 16. Observ 2 Observ 2. In that both the Friends of the blind man which brought him to Christ and also the blind man himself as is not to be doubted did shew their Faith by seeking to Christ for help in this distressed Case We hence learn That where there is any measure of true Faith in the Heart it cannot but break forth and shew it self by Prayer and Calling on God in our own and others necessities Thus David in his Affliction believed and therefore spake to God by Prayer Psal 116. 10. So Paul 2 Cor. 4. 3. we believe and therefore speak Wheresoever there is a Spirit of Faith as the Apostle there saies there is also a Spirit of Prayer to Call upon God Therefore Jam. 5. 15. it is called the Prayer of Faith because it is an inseparable Effect and Consequent of Faith flowing from it Jude ver 20. Building up your selves in your most holy Faith and praying in the Holy Ghost Reas 1 Reas 1. Faith is not an idle Grace but operative and working where it is 1 Thess 1. 3. and among other effects which it worketh this is one speciall one That it brings forth Prayer in us Reas 2 Reas 2. True Faith perswadeth us of God's Power and Ability to hear and help us in all Necessities and Distresses and this moveth us to seek to Him by Prayer This moved Christ himself to pray in his Agony Mark 14. 16. Abba Father all things are possible to thee take away this Cup c. The Leper Matth. 8. 2. Thou caust make me clean Reas 3 Reas 3. Faith perswades us of God's willingness and readiness to hear and help us in regard of his Goodness and Mercy as also of his Promise and this cannot but move us to seek to Him by prayer in our own and others Necessities and Miseries Hos 6. 1. Come let us return to the Lord for he hath torn us and he will heal us he hath smitten and he will bind us up After two Dayes will he revive us c. When we are perswaded that he is rich unto all that Call upon him this moveth us to Call upon him for our selves and others Vse Vse To examine our selves by this what true Faith is in our Hearts Look how conscionable and frequent we are in the Duty of Prayer and Calling upon God in our own and others Necessities and Distresses If we truly believe God's Power and Goodness and be perswaded of the Truth of his Promise to hear and help us in our Troubles to relieve us in our Wants c. this cannot but inlarge our Hearts and open our Mouths to speak to God by prayer in all our Necessities and in the Necessities of others Contrà if we have no Hearts to call upon God nor Mouths to speak to him by prayer for our selves and others this argues want of Faith Let men say and professe never so much that they believe God's power and readiness to help them in all their Necessities yet if they seldom or never use to seek to him and to call on him by prayer it is certain That either they want Faith or their Faith is very weak For if they were effectually perswaded of God's Power and Will to help and relieve them and of the Truth of his Promise they could not but often go and seek to him by prayer See then that we shew our Faith by this excellent Fruit of it viz. by frequent calling upon God in our own and others Necessities c. we must not onely believe but speak to â—od by prayer of Faith especially in our greatest Necessities and Troubles Our Wants and Miseries should stir us up to frequent and earnest calling upon God thereby to shew and testifie our Faith that we believe and rest upon him for help comfort and relief Necessity drives men sometimes to crave help and relief even of their Enemies when they are perswaded of their power to help them How much more ought our Necessities to drive us to God by prayer Else how do we shew our selves to believe and be perswaded of hiâ— power and readiness to help us The Child that is perswaded of his Father's love and doth rest and rely upon him for all necessaries of this Life he will often come to his Father to crave and ask of him such things as he wanteth So here c. Observ 3 Observ 3. Though the Faith of this blind man and of those that brought him to Christ was but weak and imperfect as appears by their tying of Christ's Power to the outward touching yet our Saviour doth not reâ—ect them but granteth their request and did perfitly cure the blind man Whence we may learn That weakness of Faith if it be true and sound doth not hinder any from receiving good and benefit by Christ but Christ doth communicate himself and his benefits to such as are weak in Faith As here he vouchsafed the benefit of this miraculous Cure to this blind man though himself and his Friends which brought him to Christ shewed much weakness of Faith though their Faith was imperfect yet the blind was perfitly cured So Mark 9. 24. though the Father of the Child possessed with a dumb and deaf Spirit were but weak in Faith yet our Saviour granted his Request in casting the Devil out of his son This is also true of Spirituall benefit which Christ doth bestow upon us and hath purchased for us as forgiveness of sins justification c. weakness of Faith so it be sincere and sound doth not exclude any from being partakers of these benefits but even the smallest and weakest measure of Faith makes a Christian capable yea actually partaker of them all Though our Faith be but as a grain of Mustardseed yet it is sufficient to receive and apply Christ with all his spirituall Benefits and to make us partakers of his unsearchable
unto the Cities of the Gentiles as here and Chap. 7. 24. He came into the borders of Tyre and Sidon Cities of the Gentiles to preach and work Miracles Now by this He did declare and testify that although he was not called to preach to the Gentiles neither was the due time yet come in which the means of Salvation was to be revealed to them for that was to be done after his Ascention into Heaven by the Apostles preaching yet that he was ordained and sent to be a Saviour to the Gentiles as well as to the Jews and that it was his will and purpose hereafter to reveal unto them the means of Salvation though the due time was not yet come Interim by coming so near to the Gentiles in his own person he did put them in hope of his coming nearer to them afterward by the Ministery of his Apostles See before Chap. 7. Ver. 24 c. Now followeth the place where our Saviour had this conference with his Disciples touching the opinion which themselves and others had of his person It was by the way as they travelled into the Coasts of Cesarea Philippi Observ Observ That we should take all good occasions and opportunities of Time and Place to confer with others touching spiritual and heavenly matters Thus did our Saviour here take the opportunity of conferring with his Disciples touching the belief and perswasion they had of his own person as he travelled with them by the way So at other times when he was alone with them he used to take occasion to confer and talk with them of holy matters either asking them questions about matters of religion or taking occasion to instruct them in such things as they were yet ignorant of In the like manner the Disciples themselves used often to take occasion to confer with Christ their Master by asking him questions touching spiritually and heavenly matters and seeking instruction and resolution of their doubts from him So Mark 4. 10. when he was alone they that were about him with the Twelve asked him the meaning of the Parable of the Sower And ver 34. when they were alone he expounded all things to his Disciples Matth. 24. 3. As our Saviour sat upon the Mount of Olives the Disciples came to him privately to confer with him about the time of the destruction of the Temple and end of the World To teach us that we ought in like manner to take all occasions and opportunities of Time and Place to confer with others touching holy and spiritual matters Deut. 6. 6. These words shall be in thy heart c. Thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Luke 24. 14. The two Disciples journeying from Jerusalem to Emmaus took occasion by the way to talk together about the Resurrection of Christ and the manner of it which they had then newly heard of though they did not yet believe the same So Acts 8. 30. Philip took occasion by the instinct of the Spirit to joyn himself in conference with the Eunuch as he rode by the way in his Chariot questioning with him about the meaning of a place of Scripture in the Prophet Esay which the Eunuch was then reading in his Chariot whereupon the Eunuch himself took occasion also further to reason and confer with Philip about the same Vse 1 Use 1. For reproof of such as neglect good opportunities of holy conference with others in private having little or no care or desire to take such occasions offered Many are forward to confer and talk of worldly matters omitting no opportunity to talk of their Farms Money Commodities Corn Cattel c. never well but when they are reasoning about these willing to take all occasions to talk of them But they can find no time or but very little for holy and religious conference matters of the World thrust it out c. The cause is Ignorance in many and in others want of Grace in the heart for out of the aboundance of the heart c. Others are worse then the former For instead of holy conference they give themselves to vain and idle talk or else which is yet worse to profane and wicked conference or to filthy and rotten communication c. Vse 2 Use 2. To exhort and stir us up to watch all good opportunities of Time and Place for holy and spirituall conference one with another in our Journyes as we travail by the way with others In our Houses and at our Tables at meetings of Friends together to spend some of the time at least in holy conference and reasoning together of holy matters and asking profitable questions of the meaning of some place of Scripture or some case of conscience c. So also when men are at their work and labour in the Fields or else-where they may sometimes take occasion to confer with those that labour with them about some spiritual matters c. Motives to take all good occasions for holy conference with others 1. It is mentioned in Scripture as one special property of the godly Mal. 3. 16. Then they that feared the Lord spake often one to another c. 2. God himself doth take special notice of such holy conference and is well pleased with it Mal. 3. The Lord harkened and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord c. Luke 24. While the two Disciples were talking together c. Christ joyned himself c. 3. Consider the singular fruit and profit to be reaped by such holy Conference it being a special means not onely to increase knowledge but also to build us up and to further us in holy practise Hebr. 10. 24. Let us consider one another to provoke unto love and to good works Not forsaking the Assembling c. but exhorting one another c. It is also a means to prevent sin in our selves and others especially some dangerous sins as apostacy security hardness of heart c. Hebr. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily lest any be hardned c. It is also a means to strengthen and comfort one another in all Troubles and Distresses outward and inward 1 Thess 5. 11. Comfort your selves together and edifie one another as ye do Now followeth the Conference it self Mark 8. 27 28. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked his Disciples saying unto them Whom do men say that I am And they answered John the Baptist May 22. 1625. but some say Elias and others one of the Prophets IN these two Verses and the two next that follow is laid down by the Evangelist a Conference which our Saviour
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 â—od-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
Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you c. Contrà Consider the danger of not professing Christ and the Gospel for fear of shame and disgrace in this World that this is the way to move Christ to be ashamed of us that is utterly to deny and renounce us for ever at the last Day yea to send us to Hell with that fearfull and irrevocable sentence Go ye cursed c. Think how fearfull a thing this will be and let it move us to contemn all wordly shame that may be cast upon us for the profession of Christ and his Word c. Better to endure all the shame in the World than to be denyed of Christ at the last Day Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 26. 1625. Observ 2 Observ 2. VVHen he cometh Hence we learn that there is a second coming of Christ in Glory to Judge the World which is hereafter to be fulfilled when he shall come to pass Sentence of absolution or of condemnation for ever upon all persons in the World and to execute the same accordingly Matth. 25. 31. When the Son of Man shall come in his Glory c. Then shall He sit upon the throne of his Glory Act. 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven This is an Article of our Faith which needs no further proof But for the opening of it some Questions are to be resolved Quest 1 Quest 1. From whence shall Christ Jesus come at the last day Answ Answ From the third Heaven where now he sits at the right hand of God in equall Glory with God the Father and the Holy Ghost So it is said in the Creed From thence he shall come c. that is from the right hand of God in Heaven where now he is Where note by the way also that this coming of Christ is properly to be understood of his humane Nature and not of his God-head His Humane Nature is said most properly to be now in Heaven because it is there onely and not any where else whereas his God-head being every where cannot be said to remove or to come or go from one place to another but filleth all places Yet he that cometh shall be God as well as Man in the same Person Quest 2 Quest 2. Whither or to what place shall Christ come and where shall he execute the last Judgment Answ Answ This is not particularly or expresly determined in Scripture and therefore we are not curiously to search after it This is sufficient that it is said Matth. 24. 30. that He shall be seen coming in the Clouds of heaven and 1 Thess 4. 17. the Elect shall be caught up to meet him in the Air whence it may probably be gathered that the place whither Christ shall come and where he shall fit in Judgment shall be in some part of the Air which is above us and where the Clouds are yet not so far from the Earth but that he may be seen and discerned of those that shall be upon the Earth Quest 3 Quest 3. When shall the time be of Christ's second coming to Judgment Answ Answ The particular time that is to say the Day Moneth Year or particular Age of Man is not revealed of God but is altogether uncertain and unknown to Men and Angels yea to Christ himself as He is Man though as God he cannot but know it Mark 13. 32. Of that day and hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father See Act. 1. 7. But the time is not like to be far off but rather near at hand because most of the Signs foretold in Scripture as fore-runners of it are already accomplished Use 1 Use 1. To convince such as deny or oppose this Truth and Doctrine of Christ's second coming to Judgment Some plainly and directly deny it in words 2 Pet. 3. 3. There shall come in the last daies Scoffers c. saying Where is the Promise of his coming c. Others deny it in heart not believing the Truth of it Others deny it in life and practice by walking after their wicked Lusts and living so as if there were no such coming of Christ unto Judgment to be expected How many such are there amongst us in these times who though in words they profess this Article of the Creed That Christ shall come from Heaven to judge the quick and dead yet in heart and life deny it by living and going on in their sins without Repentance as if they should never come unto Judgment like those Amos 6. 3. who put far off from them the evill day c. Vse 2 Use 2. Terrour to the wicked and impenitent living in their Sins without Repentance Swearers Drunkards Sabbath-breakers Contemners of Religion and Scoffers at it unclean Adulterers Enemies of Christ c. Christ shall come in flaming fire to render vengeance to such 2 Thess 1. 8. How shall they be able to stand before Christ at his coming to judge them and to pass Sentence of Condemnation upon them saying Go ye cursed c. Where shall the ungodly then appear Who shall plead for them before Christ the Judge of all the World How shall they stand in that Judgment Object Object That day of Christ's coming to Judgment may be far off and we hope to have time enough to repent hereafter Answ Answ Though the time of Christ's coming to general Judgment should be deferred which is uncertain to us yet how soon may he come to thee by death which shall be the day of particular Judgment to thee and as that leavs thee so shall the day of Judgment find thee Do we not see in experience of late in sundry Examples not far from us but hard by us and even amongst us how suddenly some are cut off by death c. I wish that our profane livers may duly lay it to heart and be warned to turn from their Sins while God gives them space to repent that they may stand before Christ at his coming Otherwise if God's Patience lead thee not to Repentance thou dost treasure up wrath to thy self against the day of Wrath c. Rom. 2. 4. Use 3 Use 3. Comfort to the godly and faithful in that there is a time in which Christ their Saviour shall come in Glory to judge them I say to judge them not with the Judgment of Condemnation as he shall the wicked but with the Judgment of Absolution acquitting them for ever from the Guilt and Punishment of their sins delivering them from all evils and miseries whatsoever which they were subject to in this life wiping away all tears from their eyes and giving unto them eternal Rest and Glory in his heavenly Kingdom 2 Thess 1. 6. It is a righteous thing with God
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 touchâ—ng 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 thoâ—e 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 â—aith as â—hey 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 Huâ—bands 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 erronâ—ous 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
know the fellowship of Christ's Sufferings c. Observ 2 Observ 2. By comparing these words with the former in that our Saviour having said that John Baptist should restore all things now intimateth that he should suffer many abuses and indignities at the hands of â—en Hence we may gather That such as are called of God to be Instruments of restoring the Church and of reforming abuses in it do usually meet with many Troubles and Afflictions in the peâ—formance of that work of restoring and reforming the Church Thus John Baptist being called and sent to be as a Reformeâ— of the corrupt state of the Church in his time was appointed also to suffer and did suffer many Troubles in the course of his Ministery and in accomplishing that work of Reformation which waâ— to be done by him So the true Elias in his time as he was a speciall means of Reforming Religion and the corrupt state of the Church So in performance hereof he suffered many things great Troubles and Persecutions were stirred up against him by Ahab and Jesabel and by the Idolatrous Israelites 1 King 19. Being threatned by Jesabel he was forced to fly into a Wilderness for safety of his Life to live there for a time where he grew weary of his Life as appeareth ver 4. And ver 14. he saies They sought his life to take it away So our Saviour Christ and his Apostles who were also called to be Reformers of the Church did suffer many things in performance of this work So in the Ages since the Apostleâ— such Christian Magistrates and such Pastors and Ministers of the Church as have been stirred up to be Reformers of Religion and â—f the corrupt state of the Church in their time have in accomplishing that work suffered many and great Troubles and Afflictions Constantine the Great the first Christian Emperour of Rome and the first Restore of Religion and of the decayed state of the Church in his time did go through many Troubles as appeareth in the History of Eusebius So Athanasius and others who withstood the Arian Heresy and laboured the Reformation of the Church in their times c. So Luther Melanthon Calvin c. So Queen Elizabeth of late Famous memory here in England c. Use Vse See that all Christian Magistrates faithfull Ministers and other good Christians who in their Places and Callings do labour to reform abuses and disorders in the Church must make accompt in so doing to meet with many Troubles and Afflictions For thus it hath been usually with those who have most laboured and sought the Reformation of the Church in their times They have suffered much for this cause great oppositions have been made against them by the Devil and his wicked Instruments great Troubles and Persecutions have been raised against them to hinder them in that excellent work of Reforming the Church Therefore every one that in his place sets himself against the abuses of the times and seeks the Reformation of disorders in the Church whether he be Magistrate Minister or other Christian let him look to meet with many Oppositions and Troubles let him be sure the Devil and his Instruments will stir against him and labour to discourage him all they can The Devil knows well that such as seek to reform Abuses and Disorders in the Church do hinder his Kingdom therefore he stirs against them c. Mark 9. 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as Jan. 14. 1626. it is written of him THE third and last part of Christ's Answer to his three Disciples touching the coming of Elias which contains a discovery and confutation of the Errour of the Scribes who held that the Prophecy of Malachi touching the coming of Elias was to be understood of the coming of Elias the Prophet in his own person to live on Earth again before the coming of the Messiah and consequently that that Prophecy was not yet fulfilled nor Elias as yet come Now this grosse Errour our Saviour here discovereth and confuteth by avouching the contrary Truth viz. That Elias was already come c. In the words consider 1. The manner of our Saviour's avouching this matter against the Scribes In his own Name and Authority I say unto you 2. The matter avouched concerning Elias or John Baptist which is two-fold 1. Touching his coming That he was already come 2. Touching those things which he was to Suffer at his coming They had already done to him whatsoever they listed 3. The Ground or Reason of the coming of John Baptist viz. The Prophecy of the Scripture which went before of it As it is written of Him Of the first Observe a difference between the manner of Christ's teaching while he lived on Earth and the teaching of all other Pastors and Teachers of the Church whether in the old or new Testament In that Christ taught in his own Name as being Lord of his own Doctrine whereas all other Teachers teach in the Name and by the Authority of another viz. In the Name of God and of Christ who calls them and sends them to teach Of this see before Chap. 3. ver 26. Of the second The matter here avouched or affirmed by our Saviour touching Elias that is John Baptist 1. That he was indeed come already 2. That they had done unto him c. Elias Not Elias the Prophet in his own proper person but John Baptist who is called Elias by the Prophet Malachi because he was to come in the Spirit and Power of Elias and to resemble him sundry wayes as we have before heard Is indeed come Hath been already sent of God into the World or hath already been born and lived in the World and hath executed his ministeriall Office of preaching and baptizing and hath also begun the work of restoring the corrupt state of the Church as was appointed for him to do More is to be understood than is expressed Observ Observ In that our Saviour doth here discover and confute the Errour of the Scribes touching Elias his coming by avouching the quite contrary unto that which they taught Hence we may learn That it is the duty of Pastors and Teachers of the Church not onely to teach true and sound Doctrine but also to discover and confute the contrary Errours and corrupt Doctrines of false Teachers So did our Saviour Christ confute the Errours of the Scribes and Pharisees as Matth. 5. Their corrupt expositions of the Law So the Apostles by their preaching and writings did confute the Errours and corrupt Doctrines of false Teachers And to do this is one speciall part of the Office of all Pastors and Ministers of the Church Tit. 1. 9. They must be able not onely to exhort by sound Doctrine but also to convince the Gain-sayers And to stop the mouths of false Teachers as it is said afterward ver 11. Vse Use See how needfull for Ministers of the Word to
own shame and filthiness Use 2 Use 2. This should cause in us a true hatred loathing and detestation of all sin being so foul odious and filthy a thing as it is in the sight of God even the most loathsom thing in the World polluting and defiling the Devil and making him so foul a Spirit and not onely him but Mankind and all the Creatures of God since Man's Fall c. How ought we to loath and detest that which is so foul and unclean and the cause of so much Uncleanness and Filthiness in the Creatures of God This should cause us to hate and loath Sin with the greatest hatred above all things in the World and to shew our true hatred by our careful avoiding it and all occasions of it Jude ver 23. Hate the very Garment spotted with the Flesh Ephes 5. 3. As for Fornication Covetousness c. let them not be once named Shewing how far we should hate and shun sin so far as not to name or mention it without detestation We naturally loath and abhor all outward Filthinesse and Uncleanness whatsoever as stinking Myre or Dirt noysom Carrion loathsom Diseases in Man or Beast how much more shoul we loath and abhor sin which is more foul and odious before God than any outward filthiness in the World How careful should we be to keep our selves from the defilements of all sin in our thoughts words and actions of our life We are very careful to keep our bodies clean and pure yea our very Germents and the Cups and Platters we drink and eat our meat in and the smallest defilement in these is offensive to us Oh how much more shoul we keep our Souls and Conscience from being defiled with guilt and contagion of sin which is much more hurtful and dangerous and harder to be purged away than any outward defilement of the Body or Garments or of the Cup and Platter c. Use 3 Use 3. This should also teach us to refrain and shun the company and society of such as love and delight in Sin lest we be defiled and infected with the contagion of their sins and wickedness 2 Cor. 6. 17. Come out from among them and touch not the unclean thing c. If we know one to be infected with the Plague or some other noysom Disease how careful are we to shun his company Much more should we be to shun the society of profane Persons c. Prov. 23. 20. Be not amongst Wine-bibbers or riotous Eaters of Flesh c. Eph. 5. Have no fellowship with unfruitful works of darkness c. Observ 2 Observ 2. See that such as do defile themselves with practice of sin living and continuing in it without Repentance do resemble the Devil himself and are like unto him who is in Scripture called a foul and unclean Spirit for this very Reason because he doth continually practise sin and defile himself therewith Therefore such as do thus live in sin defling their Souls and Bodies therewith do hereby make themselves like unto Satan that unclean and foul Spirit expressing his Image as Children do of their Parents Joh. 8. 44. Ye are of your Father the Devil c. Zach. 13. 2. the false Prophet is called an unclean Spirit because he doth resemble the Devil in wickedness Vse Use To admonish every one of us to take heed of defiling our selvs with sin and especially of living and continuing in it lest we discover and shew our selves to be like unto Satan that foul Spirit and lest we shew our selves to be his Children by expressing his Image in our life and practice Contra labour and strive unto holiness and purity in all our carriage and conversation that we may shew forth the Image of God and so approve our selve to be his Children Observ 3 Observ 3. Seeing the Devil is such an unclean and foul Spirit this teacheth us That we should abhor all Communion and Fellowship with him having nothing to do with him lest â—e do pollute and defile us with the contagion of his own filthiness Especially this should cause us to abhor and detest all his wicked suggestions and temptations which he doth at any time offer to our minds and by which he laboureth to entise us to sin All such wicked motions we are to abhor as coming from Satan the unclean Spirit and to shew our detestation of them by resisting them at first and labouring to repel them and cast them out of our minds not reasoning or parlying with the Devil as Eve did lest we be deceived by him as she was Jam. 4. 7. Resist the Devil and he shall flee from you And Ephes 4. 27. Give not place to the Devill viz. by yielding to his suggestions c. Remember who is the Author of such sinful motions arising in our minds even Satan that soul and unclean Spirit Now such as the cause is such must the effects needs be Satan being so â—oul a Spirit his suggestions and temptations must needs be foul and unclean and therefore as we profess hatred against the Devil himself so shew it by abhorring and resisting his suggestions and temptations and not yielding to the same Some say they hate the Devil and think they have nothing to do with him because he doth not appear to them in bodily shape but the Truth is if thou love and embrace his sinful motions which he suggesteth to thee and givest entertainment to them thou dost not truly hate him but rather lovest and likest well of him and thou hast to do with him though he appear not to thee in a bodily shape Therefore take heed and beware of loving or being delighted at any time with such evil motions and suggestions of this foul Spirit and on the contrary labour by all means to resist them as by Faith Prayer and by the Word of God And do this betimes even at the very first offering and suggesting of such evil motions before they settle in they heart and mind for then will it be much harder to cast them out Now followeth the Rebuke it self with which our Saviour rebuked the Devil which was sharp and severe as the original Word here used doth imply and as hath been shewed before And by this sharp rebuke our Saviour shewed his indignation and displeasure against the foul Spirit Observ Observ The love and goodness of Christ Jesus toward Mankind in that he doth for our sakes so sharply rebuke or reprove the Devil which is the main Enemy of Mankind and shew himself offended at him for his malice and rage against us So here by this sharp rebuking of the foul Spirit in this Child he shewed his indignation and displeasure against him for his malice and cruelty shewed hitherto against the Child This shews how much Christ is grieved for the miseries of Mankind and how much he desireth our good and happiness in that he doth shew himself so much grieved and offended at the Devil for seeking our hurt
and destruction Now as this Love and Mercy of Christ doth in some sort extend to Mankind in general so more especially it reacheth to his Saints and faithful People for whose sakes especially he doth use to rebuke Satan their Enemy for his malice against them Zech. 13. 1 2. when Satan stood at the right hand of Joshua the High-Priest to resist and hinder him in the execution of his Office it is said The Lord said unto Satan the Lord rebuke thee c. that is Christ as Mediatour prayed unto God to rebuke or reprove the Devil for his malice shewed against the Lord's faithful Minister And this shews the singular Love of Christ to his faithful Servants and care which he hath of their good in that he shews himself such an Enemy to the Devil being their main Enemy And if it be mentioned Psal 105. 14. as a Token of God's special Love to his Church that He reproved Kings for their sakes much more is it an evidence of his Love and Mercy to his Saints and Servants that he doth reprove and rebuke the Devil himself for their sakes who is a far more potent and dangerous Enemy to the Church of Christ than any Kings of the Earth can be Use Vse The consideration of this special love and goodness of Christ toward Mankind especially to his Church and faithful Servants testified by his rebuking of Satan their Enemy and shewing himself grieved and offended at him for his malice against them I say the consideration hereof is matter of great comfort to us all times but especially in such miseries and troubles as are stirred up against us either by Satan or his Instruments For we may assure our selves that Christ Jesus our Saviour is affected with our miseries and much offended at Satan and his Instruments for his rage and malice against us and he will in due time shew himself so to be by rebuking both Satan and his wicked Instruments though not in words as he did now rebuke the Devil in this possessed Child yet really by curbing and restraining their power and malice yea by executing his just wrath and vengeance upon them for the same Mark 9. 25 26 27. Saying unto him Thou dumb and deaf Spirit I charge thee come out of him and enter no more June 3. 1627. into him c. NOW followeth the matter of the Charger or Commandment which our Saviour now laid upon the foul Spirit which was in the Child He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Where 1. Consider the Names or Titles of reproach which he giveth to the Devil by way of upbraiding or reproving of him calling him the dumb and deaf Spirit 2. The Charge it self Of the first Thou dumb and deaf Spirit These Titles he giveth unto the Devil in regard of those malicious and cruell Effects which he had wrought in the Child not onely entring into his body and possessing it by fits and at certain times but also striking the Child and disabling him in his outward Senses and natural Powers of his body so as he had no use of them bereaving him both of the faculty of Speech and of the sense of Hearing Observ Observ That by God's permission the Devil hath Power not onely to enter into the bodies of Men Women or Children and to holy possession of them but also to annoy and hurt the powers and faculties of Nature in them and to hinder the operation of them He hath power to strike men with the loss of their bodily Senses as Hearing Seeing c. and to take from them the faculty of Speech as here he did unto this Child Matth. 12. 22. They brought unto him one possessed with a Devill blind and dumb and he healed him c. Luke 11. 14. He was casting out a Devill and it was dumb And when the Devill was gone out the dumb spake c. which shews plainly that the Devil was the cause of that dumbness in the party that was possessed So Luke 13. 11. mention is made of a Woman which had a Spirit of Infirmity and was so bowed and made crooked in her body by Satan for eighteen years that she could not stand or go upright notwithstanding the use of means Use Use See how we are bound to bless God and to be thankfull for his mercy in not suffering Satan to have this Power over us or ours to strike us in our senses or in other naturall powers of our bodies and to take from us the use of them as he would do if the Lord did not restrain him If he might have his will he would strike us deaf that we should not hear the Word of God to our comfort or edification or dumb that we be not able to speak a word to God's Glory or Edification of others in Prayer Thanksgiving or otherwise or he would strike us blind that we might not behold the Glory of God in his Creatures to our comfort Therefore seeing it is by God's mercy that we do enjoy the benefit of our senses and that we are not by Satan's malice bereft of them let us be truly thankful unto God and shew it by using our senses and all the powers of our bodies to his Glory in the practice of those holy Duties which he requireth of us Now followeth the Charge or Commandment it self which our Saviour layeth upon the Devil which is two-fold 1. To come out of the Child 2. To enter no more into him I charge thee Or straightly Command thee By this our Saviour testified his absolute Power and Authority over the foul Spirit And enter no more c. Because the Devil had formerly used to take the child by fits at certain times as we have heard entring into him again and again and that sundry times after he was departed out of him therefore our Saviour not onely chargeth him to depart out but withall forbiddeth him to enter any more into him Observ 1 Observ 1. That Christ hath absolute Power and Authority over the evil Angels or Devils to command and over-rule them as he pleaseth This Power he shewed even while he lived upon Earth in state of Humiliation by commanding or charging evil Spirits to go out of such as were bodily possessed by them as here we see he did and at other times The same Power of Christ over the Devils doth further appear by this That when they were cast out they could not enter into the herd of Swine without his permission chap. 5. Now if while he lived on Earth in state of Humiliation he had this Power and Authority over the Devil then much more now that he is exalted to the right hand of God in Heaven Phil. 2. 9. God hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow c. Col. 2. 10. He is called the Head of all Principality and Power viz.
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
and forward on all occasions to teach such as our Saviour was to instruct his own Disciples See before Verse 10 c. Now followeth the Matter or Doctrine it self which our Saviour now took occasion to teach his disciples namely touching the difficulty of rich mens entring into the Kingdom of God This doctrine he propoundeth here by way of admiration the more to set forth the difficulty How hardly c. With how great difficulty implying that it is not without great and wonderful difficulty They that have riches Such as abound in worldly wealth as this young man did Enter into the Kingdom of God That is Come to be partakers of eternal life and glory in Gods heavenly Kingdom after this life Compare these words with Verse 17. Doctr. 1 Doctr. 1. That it is a very hard and difficult thing for rich men who abound in worldly wealth to be partakers of eternal life in Gods heavenly Kingdom This is plainly taught here by our Saviour when he saith by way of admiration How hardly shall they that have riches c. And again Verse 25. It is easier for a Camel c. Hence it is that in Scripture we read of so few rich men abounding in wealth that were truly religious and consequently saved I say few in comparison of the multitude and common sort of great and rich men of the world especially in the times of the New Testament 1 Cor. 1. 26. Not many mighty not many noble are called c. On the contrary Matth. 11. 5. The poor have the Gospel preached to them And Jam. 2. 5. Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom c. Such were the Disciples of Christ and other Believers for the most part in our Saviour's time Poor and mean men not of the greater or richer sort Joh. 7. 48. Reason Reason Rich men have many and great hinderances to keep them from eternal life and that by reason of their wealth yea riches themselves are great and dangerous impediments to hinder the owners and possessours of them from God's Kingdom though not simply of themselves yet occasionally by reason of man's corruption being so apt to abuse them and so to be hindered by them c. More particularly Riches are apt to hinder their owners from the Kingdom of heaven two wayes 1. By being Instruments and occasions of sin unto them yea of many dangerous sins as of pride covetousness unjustice oppression and many other like sins all which sins are so many hinderances to keep rich men from the Kingdom of heaven 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in perdition and destruction 2. By hindering them in the practice of those good and holy duties by which they should be helped and furthered towards the attainment of eternal life Riches are apt to take up and possess the hearts and minds of rich men with cares and thoughts of the world so as they cannot be free or fit to serve God by practise of good duties of prayer hearing and reading of the Word Meditation c. and so to work out their own salvation Matth. 6. 24. No man can serve two Masters c. Ye cannot serve God and Mammon Luke 14. Those that were invited to the spiritual Supper were hindered from coming to it by the care of their Farms Oxen c. And as Riches are an occasion of hindering men in the practice of holy and religious duties so also they hinder the fruit and benefit which should be reaped by such holy duties Matth. 13. 22. The care of this world and deceitfulness of riches choak the Word c. Use 1 Use 1. Hence gather That eternal life is not a common benefit which all shall be partakers of for then it should not be hard but easie for all sorts and so for rich men as well as poor to attain unto it Common thingâ— are easily attained to by all but things hardly attained to are usually rare and such as but few do attain unto Such a thing is eternal life no common benefit belonging to all but peculiar to some onely and those the smallest number in comparison of the rest Matth. 7. Strait is the gate and narrow the way c. which being so must stir up every one of us to strive the more to enter in at that strait gate as our Saviour warneth us Luke 13. being so much the more careful to work out our salvation with fear and trembling Phil. 2. 12. Use 2 Use 2. See here again how dangerous a thing it is to be rich in this world and to abound in wealth unlesse God give special grace withall to use their wealth to Gods glory and so as not to be hindered thereby in the way of salvation c. But of this before upon the former Verse See Luke 6. 24. Use 3 Use 3. See how little cause there is for any to desire or seek much after worldly wealth and riches seeing it is so hard a matter for rich men to be partakers of Gods heavenly Kingdom and seeing riches are so great and dangerous occasions to hinder the owners and possessors of them from eternal life Therefore we should follow the counsel given by Solomon Prov. 23. 4. Labour not to be rich Why should we desire or seek those things which when we have them are so far from doing us good or making us happy that on the contrary they are like rather to prove dangerous snares and hinderances to keep us from the Kingdom of heaven Why should we seek those things which are like to be occasions of sin unto us and impediments to hinder us in all good and holy duties c. to steal away our hearts from God to choak his Word in us c. No cause then to labour or travel to be rich but on the contrary rather great cause to desire and be contented with a poor or mean estate as best and safest So we are taught in the Lords Prayer to ask no more but daily bread and Prov. 30. 8. Agur thus prayeth Give me neither poverty nor riches but feed me with food convenient for me And 1 Tim 6. 8. the Apostle saith Having food and rayment let us be therewith content Use 4 Vse 4. See what cause there is for Rich men to pray and labour for the special grace of Gods Spirit whereby they may be enabled to overcome those great difficulties and impediments which are in their way to hinder them from eternal life that they may be preserved from those dangerous sins whereof riches are the usual occasions and instruments and that they may not by them be hindered in the practice of those holy and religious duties which are required of them for the attainment of life everlasting Seeing it is so hard a matter for such rich men to be saved as having so many and great hinderances by
like those Luke 14. who were invited to the great Supper Some absent themselves when they see good others come when half is done c. This shews want of true love to Christ and zeal for his glory and worship Here followeth a description of the person upon whom this Miracle was wrought 1. By his Name Bartimeus and by his Parentage the son of Timeus which is also included in his name for Bartimeus signifies the son of Timeus Bar being an Hebrew or Syrian word signifying â— son so Bar-Jona the son of Jona and Bariesus Act. 13. Quest Quest Why doth St. Mark here and Luke Chap. 18. mention but one blind man which was cured by our Saviour at this time seeing Matth. 20. there is mention of two Answ Answ Mark and Luke do mention but one not thereby to exclude the other but because one of theâ— was of more special note being more commonly known and taken notice of by the people in those parts for his blindness and poverty and for that he used as it seemeth to sit begging in the High-way and near to that great Town of Jerichâ— And for this cause also it is likely that St. Mark doth so particularly describe him here both by his own name and by his fathers name So before chap. 5. 2. there was but one mentioned that was possessed with an unclean spirit because that one was of greatest note whereas Matth. 8. 28. two are mentioned 2. He is described by his bodily affliction or misery being blind Whether he were so born or whether he became blind by some other means is not expressed but he was incurably blind for else it had bin no Miracle of Christ to cure him Observ Observ The cursed fruit and effect of sin in that it hath made our bodies subject to such Afflictions and miseries as to blindness deafness lameness and to manifold diseases and infirmities See before chap. 7. ver 31 32. Now followeth the third and last thing by which he is described viz. his outward condition that he was very poor yea a beggar One that sate by the high-way begging Quest Quest Whether was this a warrantable practice in him to sit begging by the way side Answ Answ There are two sorts of beggars 1. Such as being given to idleness do make a common trade or practice of begging thereby to maintain themselves in idleness 2. Such as being not able or fit to labour and being also very poor and in present want are forced to beg or crave the alms of others Now such a one it is probable that this blind man was and therefore that in this case of his present and great necessity it was not unlawfull for him to sit by the way-side to beg alms Yet withall note that this was a great abuse and disorder at this time in the Jews Common-wealth that they did not better provide for relief of the poor blind and impotent but suffered them to beg by the High-way yea forced them so to do for want of due provision for them by other means Contrary to the Law of God Deut. 15. 4. whereby it was appointed that they should take such order for relief of the poor that there might be no common beggars or any that were extreamly poor amongst them Here then is no warrant at all for the course or practice of common wandring beggars in our times and amongst us who have no lawfull Calling but live in idleness and make a Trade of begging from door to door c. These are unprofitable burthens of the earth and very Thieves to the Common-wealth And the suffering of them is a great and shamefull abuse and disorder amongst us which such as are in Authority and Office ought by all means to labour to reform Observ 1 Observ 1. In that this man was not onely blind but extreamly poor forced to beg by the High-way c. and yet a believer in Christ as we shall see afterward this teacheth us that God doth sometimes exercise his Saints and servants not with one kind of affliction onely but with divers at one and the same time and those great and grievous afflictions This we see in Job David Lazarus Paul c. Psal 34. 19. Many are the afflictions of the Righteous c. Reason Reas The Lord doth it for the more through tryal of his Saints c. Use 1 Use 1. Teacheth the godly to prepare for many and great troubles in this life seeing God useth thus to deal with his Saints and Servants c. Good Wisdome to prepare for that which may come yea for that which must come for Act. 14. 22. We must through much tribulation c. Vse 2 Use 2. To comfort us when God doth lay many afflictions at once upon us Thus he hath done and useth to do unto his own Saints and servants Therefore we are not to be dismayed if it be so with us at any time but to be of good comfort Jam. 1. 2. Count it all joy when ye fall into divers temptations knowing this that the trying of your Faith c. Observ 2 Observ 2. The truth of that Jam. 2. 5. that God hath chosen the poor of this World rich in Faith c. This appears in that he doth call such effectually and work Faith in them as well as in the rich yea for the most part before the Rich. So it was in our Saviours time Matth. 11. 5. The poor had the Gospell Preached to them And in the Apostles times 1 Cor. 1. 26. Not many mighty or noble are called c. Therefore not many Rich c. So here God called this poor blind beggar to believe in Christ yea gave him a great measure of Faith c. So he called Lazarus Luke 16. Vse Use Comfort to the poorer sort to consider that God doth not respect persons in giving his Grace neither doth he reject the poor or deny his Grace to them because of their poverty but gives his Grace to them freely as well as to the Rich yea before the Rich oftentimes c. yea to such as are extremly poor c. Mark 10. 47. And when he heard that it was Jesus c. Aug. 9. 1629. NOw followeth the 37th verse The Antecedents or Preparatives which went before this Miracle wrought upon this blind man and made way to the same These are sundry 1. The means used by the blind man for the recovery of his sight viz. His earnest Prayer or supplication to Christ passing by the way ver 47. 2. The impediment or hinderance of his faith with which it was assailed c. In that many charged him to hold his peace 3. The strength of Faith which he shewed in overcomming that impediment c. In that he cryed the more c. 4. The effects or consequents which followed hereupon Of which we shall hear afterward ver 49 50 51. Of the first The means used by the blind man c. His supplication to Christ Where 1. Consider
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 â—nlightned 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
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
never so dear to thee thou must suffer as it were the cutting off thy hand foot c. Which being so that the practice of Christianity is so hard difficult and painfull it must not discourage any from setting about it but on the contrary encourage every one to labour and take pains about it Use 3 Use 3. For Exhortation To stir us up to the conscionable practice of this duty viz. to labour and strive to cut off and separate from our selves those things which are most near and dear to us in this world so far forth as they are or may be occasions of sin unto us First and principally let us labour in resisting and mortifying those sinful lusts and affections of our hearts which are most natural and most delightful and pleasing to us and which we are so loth to part with Use all means to cut off this near and dear occasion and cause of sin Pray unto God by the power of his Spirit to mortifie and crucifie in us these sinful lusts which are so dear to us and use all other means to resist and subdue them more and more to cut off those hands and feet of thy corrupt heart and to pluck out this eye of thy heart that it offend thee not So also thou must make conscience to cut off and separate from thee all outward occasions of sin which are never so dear to thee though as dear as thy hand foot yea as thy right hand c. And though it be as painful or grievous to thee to part with them as to part with thy right hand or right eye c. yet must thou rather part with them and utterly reject and forsake them than be occasioned by them to sin against God or to be hindered in obedience to his Will In this case thou must part with all profits and pleasures of this life though never so sweet unto thee Thou must resist even unto blood in striving against sin c. And to this end labour and pray for grace to deny thy self and thy corrupt Nature and all that is near or dear to thee in this world else thou wilt never be able to part with these as thou must do c. Vse 4 Use 4. If we must remove and separate from us those things which are so near and dear to us in this world and so necessary and useful to us as our hands feet eyes if they be occasions of sin to us then much more ought we to be willing to part with such things as are lesse dear to us and lesse necessary and useful c. such as we may better spare and be without as superfluous profits pleasures c. Observ 3 Observ 3. The practice of Mortification in resisting and refraining sin and the occasions of it is not an easie work but hard difficult and painful Compared here to the cutting off of a member of the body c. not done without great pain and grief called crucifying of the flesh dying to sinne circumcising of the heart c. Use 1 Use 1. See the cause why so few true mortified Christians are to be found so few truly dead to sin having the power of sinful lusts killed and crucified in them and shewing it in life by refraining sin and the occasions of it It is because it is so hard difficult and painfull a matter c. so contrary to Nature c. Use 2 Use 2. See the folly of such as think it easie to refrain sin and occasions and to resist their own lusts c. they think they can do this at any time when they will Therefore they defer Repentance c. But take heed of this for thou wilt not find it easie when it comes to point of practice but most hard and painful and even as the cutting off thy right hand c. Therefore set about it speedily The sooner the better and more easie to be done c. Mark 9. 43. It is better for thee to enter into life maimed c. Nov. 18. 1627. NOw followeth the second thing contained in the words viz. The reason of the Admonition whereby our Saviour inforceth it in these words It is better for thee to enter into life maimed c. The Reason is twofold or hath two branches The first is taken from the benefit and good that will come unto a Christian by cutting off and avoiding occasions of sin This will be a means to further him to the attainment of life everlasting the greatnesse of which benefit is amplified by comparison to the lesser good or benefit of enjoying those things which are dear to us in this life Better to enter into life maymed halt or having but one eye than to enjoy both hands feet c. and to come short of eternal life The second is taken from the contrary evil and danger which is like to ensue if a Christian be not careful to cut off such occasionâ— of sin in that by this means he shall be in danger of going to Hell after this life the greatnesse of which evil and danger is set forth by comparison to the lesser evill of being deprived of such things as are dear to us in this life Better it is to be maymed halt c. than to go to Hell that is it is a lesse evil to loâ—e or be deprived of such things as are as dear to us in this life as our hands feet c. than to go to Hell c. See the meaning of the words before explained Now follow the Instructions 1. From the first branch of the Reason Better to enter into life c. Observ 1 Observ 1. There is an eternal life and state of glory to be enjoyed by the Saints of God after this life in heaven This is presupposed here And it is an Article of our faith c. Vide infrà post 3. Observ Observ 2 Observ 2. The great benefit and good that cometh of being careful to keep our selves from sin and the occasions of it in that it is a means to further us toward the attainment of eternal life and salvation in God's Heavenly Kingdom Our Saviour doth upon this ground warn every Christian here to take heed of the occasions of sin because it is better by so doing to enter into life or into the Kingdom of Heaven as it is Verâ—e 47. than by not doing it to be in danger of Hell-fire Whereby he plainly implyeth That this carefull shunning of sin and avoiding occasions of it is a means to further Christians to the attainment of life eternal in God's heavenly Kingdom Though we do not by refraining sin or the occasions of it merit eternal life yet this is one means appointed of God whereby we are to come to eternal life viz. by a conscionable care to keep our selves from sin and the occasions of it Rom. 8. 13. If through the Spirit ye mortifie the deeds of the body ye shall live 1 Pet. 3. 10. He that will love life
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea