Knowing in himself that vertue had gone c. By vertue understand here the Divine power of Christ's God-head by which the woman was cured and this is said to have gone out of him in regard of the Miraculous effect which was wrought by it in the Woman It did not go out of him locally for Christ's divine power is every where present but virtually in regard of the efficacy of it shewed in the Miraculous curing of the disease Now when it is said Christ knew that vertue was gone out of him this must not be so taken as if he knew not this till after the cure was wrought for he knew it at the very time of working it and before also for seeing it was wrought by that Divine power which was in himself he could not therefore be ignorant what himself did in shewing forth his power by this Miraculous effect Therefore the Evangelist speaketh thus of Christ That he knew vertue was gone out c. onely to shew that the Miracle was wrought by Christ's Divine power and not by the womans touching of him nor by any other means So much of the meaning Observ 1 Observ 1. Here first the Papists are confured who from this Miracle of the Woman cured by touching Christ's garments would infer that the reliques of the Saints departed have power to work Miraculous cures and therefore are to be worshipped with some degree of Religious Worship But here the Evangelist telleth us plainly that the power and vertue whereby the woman was cured was not in Christ's Garments but in Christ himself and that it was not conveyed locally from him to her by his Garments but that he did immediately shew it by the Miraculous effect in the woman c. But of this I spake before Observ 2 Observ 2. Further we learn here that the Miracles of Christ were wrought onely by that Divine power and vertue which proceeded from himself immediately and not by any other helps or means whatsoever All the power and vertue by which he wrought Miracles was in himself and from himself alone and not in or from any means out of himself Therefore it is said here that the vertue by which this Woman was Miraculously cured went out of Christ So also Luke 6. 19. There went vertue out of him and healed all the Diseased which came to him and touched him To this purpose it is that our Saviour saith that He cast out Devills by the Spirit of God Matth. 12. 28. And by the finger of God Luk. 11. 20. that is by that Divine power which was in him as he was God and not by the power or help of Satan as the Scribes and Pharisees accused him nor yet by any other means out of himself Use 1 Use 1. This proveth Christ to be true God for none but God can work Miracles by his own proper power and vertue immediately But of this upon the former verse Vse 2 Vse 2. See a difference in this between Christ's Miracles and the Miracles wrought by the Prophets and Apostles as by Eliâ—ah Elisha Peter John Paul c. These wrought Miracles but not by their own proper power not by any vertue from themselves but onely by the power of God and of Christ which was after a sort communicated to them for a time as to Instruments by which it did work So Act. 3. 12. and Act. 9. 34. But our Saviour wrought all his Miracles by his own proper power and Divine vertue as it is here said Use 3 Use 3. This also shews the truth of Christ's Miracles that they were indeed such works as were done above and beyond the power of nature and without any natural helps or means for they were wrought supernaturally by the immediate vertue and efficacy of Christ's God-head Herein therefore they differed manifestly from the false and lying wonders which Satan and his instruments as Magicians and Sorcerers do work for these are not works above the power of nature though they may be above or contrary to the ordinary course of nature but they are wrought by natural helps and means used by Satan Observ 3 Observ 3. In that there came Divine vertue from Christ to heal this woman of her bodily disease hence gather That there is also sufficient Divine power and vertue in him to heal us of our sins which are our spiritual diseases The same vertue is shewed in both Therefore he professeth himself to be our spiritual Physitian Mar. 2. 17. The whole saith he have no need of the Physitian I came not to call the righteous but sinners to repentance and Luke 4. 18. He hath sent me to heal the broken-hearted and Revel 3. 18. He giveth Physical counsel to the Laodiceans to cure their spiritual blindness This Point was observed before in handling the 3. former Verses Use Use Seek to Christ Jesus to be cured in Soul and Conscience of our sins Come to him and touch him by true faith as this diseased woman did and thou shalt feel Divine vertue to come from him to heal thee of thy sins both of the guilt and of the corruption of them Thou shalt feel his Divine power healing thee of the guilt of thy sins by the merit of his Obedience and Sufferings applyed to thy Conscience by faith and the same Divine power healing thee of the corruption of sin that is mortifying thy sinful lusts that they may not raign in thee as they have done and as they do in the wicked and unbelievers Oh therefore thou that feelest thy soul diseased with sin make haste unto Christ to be cured by this Divine healing vertue that is in him pray him to manifest it in thee and withall labour by some measure of faith to apply it to thy self as this Woman did then shalt thou most certainly be healed in soul by it as she was in body And let not the grievousness of thy diseases that is of thy sins hinder thee from coming to Christ to be cured but rather cause thee to make the more speed to him by faith for be assured there is vertue enough in him to heal thee of thy sins though many and grievous if thou do but see and feel them and complain of them and lay them open to him and seek earnestly to him by the prayer of faith to be cured of them Do this therefore and do it speedily without delay As in a dangerous sickness of body thou wouldst not dare to put off sending to the Physitian lest it cost thee thy life so much less must thou dare to delay the time in seeking to Christ to be healed of thy sins lest it cost thee the losse of eternal life and the salvation of thy soul Be carefull therefore forthwith to seek to Christ to be healed of thy sins The rather because there is no other means or Physick in the world to cure thee besides the Divine healing vertue that is in Christ Jesus no power or vertue that is in any herb pretious
bodily diseases Miraculously did sometimes assure the parties thereof by his express Word Thus he assured this Woman that she should hereafter enjoy her health Thus also he assured the Leper that he should be cleansed chap. 1. ver 41. And thus he promised the two blind men Matth. 9. 29. that it should be unto them according to their Faith This shews that it is needfull for us to have the Word and promise of God to warrant unto us the comfortable use and enjoying of those benefits which we receive from him Therefore Luke 1. 38. when God sent an Angell to the Virgin Mary to promise unto her that great priviledge that she should conceive and bear Christ she thus answered the Angel Be it unto me according to thy Word which shews that she built all her hope and comfort for the enjoying of that great favour upon the Word and promise of God delivered to her by the Angell Quest Quest Must we have a particular and express promise from God for every blessing which we receive and enjoy Answ Answ Not so but we must have at least the general Word and promise of God both for Spiritual and Temporal blessings For example Though we have not a particular promise of Forgiveness of sins made expresly to every one of us by name yet we must have this benefit warranted to us by the general promise of God whereby he hath promised forgiveness of sins to all that truely Repent and believe in Christ So for Temporal blessings as Health and outward Prosperity though we have not particular and express promises of these things made to every one of us yet we must enjoy them by vertue of Gods general promise whereby he hath promised these things to the Faithfull so far forth as is good for them Psal 34. 10. Use Use Examine what Word and promise of God we have for all Spiritual and Temporal blessings which we enjoy To this end look how we keep the conditions of Gods promises upon which they are made Spirituall blessings are promised on condition of our Faith and Repentance Temporall blessings upon condition of our obedience and Conscionable serving of God 1 Tim. 4. 8. See that we keep these conditions Mark 5. 35 unto 40. While he yet spake there came c. Jan. 7. 1620. HAving spoken of the two first Miracles of our Saviour mentioned in this Chapter Namely the casting out of the Legion of Devils and the curing of the Womans bloudy Issue We are now to speak of the third and last Miracle recorded in this Chapter which is the raising of the Daughter of Jairus the Ruler of the Synagogue from death The History of which Miracle having bin in part set down before from Verse 22. unto the 25th Verse is now prosecuted by the Evangelist from the 35th Verse to the end of the Chapter Where we are to Consider 1. Some other special Antecedents of the Miracle besides those before mentioned 2. The Miracle it self ver 41 42. 3. The Consequents of it ver 42 43. Touching the Antecedents they are three in number 1. The news or report which was brought unto Jairus from some that came from his house touching the decease of his daughter together with the perswasion used by them unto him not to trouble our Saviour any further about the raising of her from death ver 35. 2. Our Saviour's incouraging and comforting of Jairus upon the hearing of that heavy news lest he should be dismayed with it ver 36. 3. His going with Jairus unto his house where his Daughter was newly departed Where consider 1. The persons which he made choice of to accompany him into the House Verse 37. 2. His comming to the House together with the accidents which happened and were done in the time of his being in the House ver 38 39 40. While he yet spake viz. to the Woman cured of the bloudy Issue which shews that the Antecedents of this Miracle followed immediately upon the Consequents of the former There came from the Ruler of the Synagogue Jairus by name as before ver 22. Certain which said Luk. 8. 49. There commeth one c. There was but one which did the Message yet others accompanyed him and it is likely these which came were his houshold Servants or else some others which being at his House when his Daughter departed did now come to him to bring this heavy news of her death Thy Daughter is dead Why troublest thou c. By these words they do not onely report to him the news of his Daughters decease but withal they go about to put him out of all hope to have her restored again to life and therefore wish him not to trouble or molest our Saviour any further that is not to seek to him to restore his daughter to life this being as they ignorantly thought a thing impossible to be done by our Saviour and therefore that it was in vain for Jairus to trouble him about it Now this was a great tryal unto Jairus to hear these words of the Messengers reporting the death of his Daughter and perswading him not to trouble Christ any further there being no hope that he could restore her to life this could not but be a great discouragement to him and a means to shake his Faith dangerously being but weak before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to put one to the trouble of a long or â—edious Journey Vide Boys Annot. in Chrysost Tom. 7. pag. 107. 3. Observ Observ The Lord doth sometimes suffer the Faith of good Christians to be greatly assaulted with discouragements and temptations So was the Faith of this Ruler of the Synagogue assaulted and tryed with this heavy Message which was brought to him So the Faith of the Woman of Canaan Matth. 15. 23. So the Faith of the Disciples being in danger of drowning Mark 4. 37. And the Faith of Peter in the like case when he walking on the Sea began to sink Matth. 14. See also Luke 22. 31. where our Saviour telleth him that Satan desired to fift or winnow him and the other Apostles as Wheat that is to say greatly and powerfully to assault their Faith by his Temptations Thus also was the Faith of David assaulted Psal 30. 7. Thou didst hide thy face saith he unto God and I was troubled So also Psal 77. 3. I remembred God and was troubled I complained and my spirit was overwhelmed ver 7. Will the Lord cast off for ever and will he be favourable no more c. So the Faith of Job chap. 6. ver 7. The Arrows of the Almighty are within me c And job 13. 15. Though he slay me yet will I trust in him Reasons Reasons why God doth suffer the Faith of his Children to be assaulted with so great Temptations 1. For his own Glory that he may shew his power and mercy in strengthening and inabling them to bear so great assaults his power being
11. 23. Capernaum lifted up to heaven by enjoying the Ministery of our Saviour Christ As the people of Israel enjoying light in their dwellings when there was darkness over all the rest of the Land of Egypt Exod. 10. 23. were greatly bound to praise God so are those Christian Congregations to whom the liâ—ht of the Gospel shineth by the Ministery of faithful Pastors c. Use 4 Vse 4. See also what cause there is for such as do enjoy the Ministery of faithful Pastors to lovâ— and esteem them for their works sake seeing they are so necessary and profitable and that they can so ill be â—ithout them c. See 1 Thess 5. 12. Observ 2 Observ 2. In that the Ministers of the Gospel in regard of their Ministerial Office are compared here unto salt even to the salt of the sacrifices mentioned in the former Verse and that in regard of the seâ—soning vertue which salt hath to season those things that are salted with it for which cause and respect chiefly it is here said to be good that is necessary and profitable hence we learn That one main and principal end and use for which Ministers of the Word do serve and are necessary and profitable in the Church is or the spiritual seasoning of others with the doctrine of the Word that they may be as salt to season the people of God by the power and vertue of their Ministery and by the Word of God preached and applyed by them In this respect chiefly they are here compared unto salt and that in regard of the goodness and profitableness which salt hath in seasoning of such things as are salted with it Quest Quest. How do Ministers of the Word serve to season others spiritually with the Doctrine of the Word Answ Answ Two wayes especially As may appear by that which hath been before spoken upon the former Verse 1. By mortifying and pâ—rging out the corruption of sin from the hearts and lives of men by the power and efficacy of the Word preached For as salt being applyed to the flesh of the Sacrifices or to any other thing that is salted therewith doth serve to dry up and purge out ill humours c. so the Ministers of the Word do by their Ministery or Doctrine serve as means to dry up and purge out the corruption of sinne from the hearts and lives of Christians 2. By working the contrary graces of the sanctifying Spirit of God in men by means of the Word preached and applyed by their Ministery as the graces of Knowledg Faith Repentance Love Humility c. with which graces Christians being seasoned do become savoury and acceptable unto God For even as salt doth not only purge out ill humours from meats salted but also doth give a good savour or pleasant taste unto them So Ministers of the Word by their Ministery are a means not only to purge out the corruption of sin from men but also so to season them with contrary graces of the Spirit that they may become savoury and pleasant unto God himself But because these things may be conceived by that which was spoken before upon the former Verse touching the end and use of the Ministery c. I will here add no more of this Point Now followeth the second thing in the words The dangerous estate of such Ministers of the Gospel as do fall from their fidelity in their Ministery But if the salt have lost his saltness c. Observ 1 Observ 1. Such as have made shew to be good and faithful Ministers of the Word may and do sometimes fall away and become unfaithful negligent and unprofitable in their Ministerial Office like unto unsavoury salt which hath lost the natural acrimony and seasoning vertue of it This is here supposed and taken for granted by our Saviour when he sayes If the salt c. Thus Judas Iscariot having for a time made shew to be a true and faithful Apostle and Minister of the Gospel did afterwards fall away and becaâ—e a devil by apostacy Joh. 6. 70. Revel 9. 1. mention is made of a Star which fell from heaven c. by which is signified the Pastor or Bishop of the Church of Rome who having once been as a Star in the Heavens for his fidelity in the Office of the Ministery did afterwards fall away and lose his light Quest Quest May such as have faith and are truly faithful fall from it c. Answ Answ There is a twofold Apostacy c. 1. Total c. 2. In part and in some degree for a time The former is not incident to such as are truly faithful but the latter Rev. 2. 4. Use Use Teacheth us not to marvail or think strange much lesse to stumble or take offence at it if in these times we see or hear of some such Pastors and Ministers of the Church who having been faithful and diligent for a time in their Ministerial Office at least have made shew of faithfulness do afterwards fall away and become negligent and unprofitable in their Ministery as unsavoury salt c. No new thing but it hath been often so in former Ages of the Church c. Therefore take heed of suspecting or condemning all for some c. Observ 2 Observ 2. How dangerous it is for Ministers of the Word having for a time made shew of being faithful diligent and conscionable in their Ministerial Office afterward to fall from their diligence and faithfulness and so to become unprofitable and unfit to season others with their Ministery the danger is this that it is a very hard matter for such to recover their former fidelity and conscionable care in discharging their Ministery and in seasoning others with the doctrine of the Word They are herein lâ—ke unto salt which having once lost the natural saltness or seasoning vertue can never recover it again but becomes utterly unprofitable and good for nothing but to be cast out and trodden under feet of men See Matth. 5. 13. and Luk. 14. 35. The Experience of all Ages proves this to be true For if we either look into the Scriptures or into other Histories we shall find very few examples if any at all of such Ministers of the Church who having fallen away from their first fidelity diligence and conscionableness in their Ministery did afterward repent and recover themselves and become faithful again in their Office And in these times if we mark such as having been for a time Ministers of the Gospel amongst us do afterwards fall away to Popery or become negligent and unconscionable in their places we shall see that such do seldom or never repent and become truly faithful in their Ministery Reas 1 Reason 1. Such Ministers do want Teachers to instruct and admonish them in such sort as they do the people They live not under the Ministery of other Pastors as their own flock and people do under theirs and so they want this ordinary and most powerful means to convert
and difficult Works Believers are said to have done by Faith For example By Faith they performed obedience to God in most difficult and hard commandments as Abraham in Sacrificing his son Isaac c. By Faith they forsook things most dear to them in this World as their own Countrey and kindred as Abraham likewise did upon Gods commandment By Faith Moses forsook all the honours wealth and pleasures of Egypt at the calling of God and chose rather to suffer affliction with the people of God c. By Faith other believers are said to have done many great and wonderfull things To have subdued Kingdoms to have wrought righteousness to have stopped the mouths of Lions as Daniel did to have quenched the violence of fire c. as the three Children did Dan. 3. out of weakness they were made strong waxed valiant in fight turned to flight their enemies c. Others by Faith endured cruel tortures and other grievous tryals and afflictions as mocking scourging bonds and imprisonment suffered themselves to be stoned sawen asunder slain with the Sword c. How did this Faith inable them to do all these great and wonderful things Because by it they believed and apprehended the power of God and of Christ strengthening and enabling them So in other places of Scripture other great and difficult works are ascribed to Faith and by it Believers are said to perform them because by it they receive power and strength from God and from Christ to perform such great works By Faith they are said to resist the Devil and his temptations 1 Pet. 5. 9. Whom resist stedfast in the Faith Ephes 6. 16. The shield by which we quench his fiery Darts By Faith believers are said to overcome the World 1 Joh. 5. 4. This is the victory that overcommeth the World even our Faith By the World understand all things in the World which oppose themselves against us in our Christian course By Faith they are said to stand 2 Cor. 1. ult that is to hold out constantly in the profession of Christ and the Gospel Thus the greatest and hardest works and duties which a Christian is to perform in this life are ascribed to Faith not that our Faith of it self doth inable us to do these things but because it is the onely means by which we come to receive power and ability from God and from Christ to do these hard and difficult works Use 1 Use 1. See both the excellency and the necessity of this grace of Faith 1. The excellency and how truly it is called pretious by the Apostle 2 Pet. 1. 1. in that it is the onely means by which we come to be enabled to do the greatest and most hard and difficult works and Christian duties commanded of God and required of us even such works as are above the power of nature to perform even as hard and impossible to nature as the removing of a Mountain How great a benefit and priviledg is this which we have by Faith That by it we are enabled to do the greatest and most difficult works commanded of God and required of us c. the only means by which we receive power and ability from God to perform such works By it we receive power and ability from God to deny our selves and to take up our Cross and follow Christ to mortify our lusts to resist the Devil to overcome the World to obey God in the hardest duties required of us c. In a word to do all things which God calleth us to do though never so hard and difficult c. See the excellency of this grace of Faith and the power and efficacy of it enabling us to do all Christian works and duties though never so hard and difficult 2. See also the necessity of Faith without which we have no power at all to perform those difficult works which are required no power to deny our selves or mortify our lusts no power to resist temptations to bear afflictions patiently to obey God in hard duties against nature c. But all the power we have for the doing of these things is from Faith and by means of it So that Faith is our strength and the Faith of a Christian is that wherein his strength consisteth even all the strength he hath to do good or to perform any Christian duty commanded of God By this we stand and are able to hold out in our Christian course and in the practice of all Christian duties though never so hard This is our Victory against the World as we heard before yea this is our life Hab. 2. The Just shall live by his Faith not a natural but Spiritual life of grace far above the power of nature See the power and vertue of Faith together with the excellency and necessity of it how ill we can be without it if we will be Christians yea that we cannot at all be without it forasmuch as all the power and ability we have to do good and to perform such Christian duties as are required of us is from Faith by which alone we receive this ability from God to do those things which of our selves we cannot Use 2 Use 2. To stir us up every one to labour for this excellent and most necessary grace of true Faith being the onely means by which we receive power and strength from God to do all Christian cuties though most hard and difficult c. See what need for us to labour for this Faith using all means to attain to it especially the principal means which is attendance on the publick Ministry of the Word for Faith commeth by hearing c. Rom. 10. 17. especially such as want Faith c. And not onely to get this Faith but labour to feel the power and vertue of it in thy heart at all times strengthening thee to do those duties which God calls thee to do though hard and difficult When thou art to do such duties as are hard and impossible to nature as to deny thy self to mortify thy lusts to bear afflictions c. and findest no power in thy self c. then by Faith believe the power of God and rest on it c. Build on this go out of thy self Faith must carry thee out of thy self c. Labour also every one for further growth and increase of Faith by all means Pray with the Disciples Luke 17. 6. Lord increase our Faith Labour to feel the weaknesse and imperfection of thy Faith c. Use 3 Use 3. To comfort true believers assuring them that if they have Faith to believe in God and in Christ Jesus and to rest upon the power of God and of Christ they shall by this means be enabled to do those duties which God calls them to do though never so hard or impossible to nature Think of this when thou feelest difficulty and hardness in good duties in denying thy self in the practice of Repentance in bearing afflictions c. What though these things be
the Minister of God to hear the Word from his mouth and to receive the Sacraments at his hand David a King was forward to repair to God's House See Psal 84. and Psal 122. 1. He did not think himself too good to repair thither to hear the Doctrine of the Priests opening and applying the Law of God unto the People Vse 1 Vse 1. This reproveth some great Personages who think it a Disparagement to their greatness to come duly to the publick Assemblies to hear the Ministers of God and to receive the Sacrament at their hands they rather desire to bring the Temple of God into their houses than to go out of their houses to the Church they rather would have the Ark of God come home to them than themselves to repair unto it But these men are not greater or more honourable than our Saviour Christ was yet he was forward and willing to repaire to the place where John preached and baptized though it were far off If the Son of God and Lord of Heaven and Earth did humble himself so far as to go to John much more should the greatest men on earth being but flesh and blood duly resort to the places where the publick Ministry is exercised Again this doth much more reprove those of the meaner sort who are backward to come to the publick Assemblies to hear the Word and to partake in the Sacraments If Christ himself refused not to come to hear John and to be baptized of him who yet had no such need of the Word or Sacraments as we have How great is the sin of those who having so great need of the Word and Sacraments yet do willingly absent themselves from the same and think much to come especially if it be far c. Vse 2 Vse 2. Shew we our readiness to repair on all occasions to the place where the publick Ministry is exercised If the greatest Persons be not exempted much less those of meaner degree and condition Eccles 5. 1. Be ready to hear and wait daily at the Gates of Wisdom Obser 3 Observ 3. Our Saviour Christ forsook Nazareth where he had been brought up now thirty years and left his Parents that he might go unto John to be baptized and so to take upon him his publick Office of Mediator Hence we may gather that if God calls us unto it we ought to forsake those things that are most dear and precious unto us in this World that we may perform obedience to his Calling When God calls us to the performance of any special Duty or service wherein to glorify him we must yield to his Calling though it be with the forsaking of those worldly things that are most dear unto us Abraham left his own Country and Kindred at the command of God Gen. 12. 1. Psal 45. 10. the Church is commanded to forget her own People and her Father's House that she may cleave to Christ 1 King 19. Elisha being called to the prophetical Office forsook his Parents and the twelve yoke of Oxen with which he was plowing that so he might follow God's Calling So the Apostles being called to follow Christ and to become Preachers of the Gospel forsook all So the Martyrs being called to give Testimony to the truth of the Gospel and to stand out in defence of it they forsook their friends goods and lives that they might yield to God's Calling The like must be done of us if we should be hereafter called of God to do it Vse Use Let us daily prepare our selves to forsake all worldly things though never so sweet and dear to us for the Lord's sake if he shall call us to it If God require thee to do him any service if he call thee to the performance of any special Duty wherein thou maist glorify him thou must resolve to do it though it cost thee the loss of all worldly things that are dearest to thee as wife children goods lands c. If thou wilt be a good Christian thou must be like Christ in this that as he being called to take upon him the Office of a Mediator did willingly for a time leave his own Parents and the Country of Galilee and the City of Nazareth where he had lived for thirty years together that so he might be obedient to that Calling So must thou do if God call thee to any special 〈◊〉 o◠Function in Church or Commonwealth wherein thou maist do him service thou must take it upon thee though it be with the forsaking of those things which are dearest to thee in this World A Christian must be daily disposed in affection to forsake all worldly things for Christ's sake and if God call him to it he must actually forsake them and that not onely for a time as our Saviour did Nazareth but even for ever So much of Christ's coming to John to be baptized Now follows the second Point to be considered which is the Baptism it self He was baptized that is He received the Sacrament of Baptism Quest Quest Why would our Saviour Christ receive this Sacrament Answ Ans For sundry Reasons 1. To shew himself obedient to his Father's Will and appointment It was a part of that Obedience and Righteousness which God the Father required of him as he was Mediator Therefore he saith Matth. 3. 15. Suffer it to be so now for thus it becometh us to fulfill all Righteousness that is to perform all Duties of Obedience required of us both 2. That there might be a conformity between Christ the Head and us His Members that he might shew himself to be like us in all things sin onely excepted Hebr. 2. 3. That by receiving this Sacrament in his own body he might sanctify the use of it unto us that is ordain and appoint it as an outward means which should be effectual to work Regeneration in us and to purge us from our sins by the power and vertue of his Spirit accompanying it 4. To commend the necessity and use of this Sacrament unto us after his Example and to teach us to make precious accompt of this Ordinance of God Object Object One use of Baptism is to seal Remission of sins to the party baptized but Christ had no sin therefore he needed not to partake in this Sacrament Answ Answ Though he had no sin of his own and so in respect of himself had no need of Baptism yet he took our sins upon him by imputation and so in respect of us it was fit he should receive Baptism that by this he might declare and shew that he was to purge us from our sins by his blood which is mystically represented in Baptism He was not baptized to purge away his own sins but to assure the faithful that their sins are purged away by his Blood Instruct 1. Seeing our Saviour Christ himself would receive the Sacrament of Baptism though in respect of himself he had no need of it This commends to us the excellency and necessity of
were all truly converted by his Preaching although it is likely that some were Hence then we may gather this that it is not alwayes a sure sign of true conversion to be much moved and affected with the Doctrine that is delivered out of the Word Luke 4. 22. The People of Nazareth wondred at the gracious words that proceeded out of the mouth of our Saviour and yet they were not converted neither believed in him for they took exceptions against him because he was Joseph the Carpenter's Son And we have other Examples in Scripture of some that have been much moved at the Word and yet not converted by it So 1 King 21. 27. Ahab was so moved at the reproof and threatning of Judgment denounced by Elijah that he rent his cloaths put on Sack-cloth and fasted c. and yet he did not leave his sins So 1 Sam. 15. 24. Saul was so moved at the Reproof of Samuel that he made a kind of confession of his sin and yet he did not truly repent of it So Felix trembled at Paul's Preaching and yet was not converted by it Act. 24. 25. Ezek. 33. 32. The Jews were delighted with the Doctrine of the Prophet as with Musick and yet their hearts went after covetousness Matth. 13. 20. Those Hearers compared to stony ground received the Word with joy And Mark 16. 20. Herod heard John gladly Hebr. 6. 5. Reprobates may have some taste of the good Word of God Use Vse Content not our selves then with being moved and affected for the time with the Doctrine of the Word deliverd Think not that it is enough if we be for the present affected or moved with some kind of fear or reverence of the Word or with some kind of love joy or delight in the Doctrine or manner of Delivery for these are common effects of the Word preached which are sometimes wrought in the Reprobate Therefore labour further not onely to be moved with fear or admitation at the Doctrine taught but also to embrace it by Faith and to have thy heart and life reformed by it Strive to feel the converting and reforming power of the Word as well as the astonishing power and vertue of it It is the manner of some to be much affected and moved a while or for the present at that which is delivered to admire the Doctrine and to commend the Person that delivers it c. These are good things in themselves but not enough if they go alone Thou mayest be thus moved at the Word and yet never the better for it nay the worse thou mayest be and more hardned afterward Some are trouble at a Sermon for their sins for a time yet afterward this trouble vanisheth and they are as before like such as are Sea-sick who as soon as they come to Land are well again Such is the Power of the Word that it doth often convince the consciences and astonish the minds even of Hypocrites and Reprobates which are never converted by it Therefore rest not in this astonishment or being much affected with the Word for a time but labour above all to feel thy heart changed and life throughly reformed by it Luke 11. 27. when a Woman admired Christ's Doctrine he took occasion to teach her a further Lesson that Blessed are they that hear the Word and do it So Acts 2. 38. though the People were much moved and pricked in heart at Peter's Sermon yet he suffers them not to rest there but bids them amend their lives c. Mark 1. 22. And they were astonished at his Doctrine for he taught them as one that had Authority and not as the Scribes IN this Verse is laid down the effect which our Saviour Christ's Teaching wrought in the Hearers in that they were astomished at his Doctrine which Astonishment is amplified by the cause of it which was the excellent manner of his Teaching laid down 1. Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes From the effect of his Teaching in that it astonished the People I observed the last day two Points of Instruction 1. That although our Saviour when he was on Earth lived in a low and mean outward condition yet even in that state of his Humiliation he was a Person of exceeding great Power and Majesty able by the words of his mouth to astonish and amaze those that heard him speak 2. In that these Hearers of Christ were all astonished with fear and admiration at his Teaching and yet were not all converted by it Hence was observed That it is not alwayes a sure token of true Conversion to be much moved for the time and astonished at the Doctrine of the Word when it is delivered for such astonishment is sometimes wrought by the Word preached even in such as are wicked men and Reprobates which are not converted by the Word These Points have been handled Now I proceed to a third Point which we may further observe from this That our Saviour Christ's Preaching was such as did much affect the People with fear and admiration Hence it may be gathered that our Saviour Christ used a plain kind of Teaching especially when he preached to the common People such as the People might conceive and understand for otherwise it is not likely that they would have been so stricken with Reverence and Admiration at his 〈◊〉 if they had not understood it for men are not wont to be greatly moved at that which they understand not If one 〈…〉 a very excellent Sermon in the French tongue to English people that understand it not it would not move them Therefore in that it is said our Saviour's Teaching did so much astonish the People this argues that it was plain and suitable to the Peoples capacity therefore Matth. 7. 28. it is said that the People that is the common multitude were astonished at his Doctrine which shews that it was such as the common sort might understand else they would not have been so moved at it Sometimes indeed he taught by dark Parables as Chap. 4. when his purpose was to hide his Doctrine from wilful contemners of it Thus also Paul's Preaching was with plainness and evident demonstration of the Spirit 1 Cor. 2. 4. Therefore elsewhere he sayes that if his Gospel were hid it was hid to them that were lost 2 Cor. 4. 3. And thus should all Ministers of the Word apply themselves in Preaching to speak to the capacity of their Hearers So much of the effect of our Saviour's Teaching it wrought astonishment in the Hearers Now I proceed to the words following in which is set down the cause of the People's astonishment viz. The excellent manner of his Teaching in that he taught as one having Authority c. First to clear the words As one that had Authority Our Saviour Christ's Teaching may be said to be with Authority in three respects 1. In regard of the excellent matter which
things seek Christ's Spirituall presence in our hearts never cease seeking till we find him there abiding Use the means come constantly to hear the Word c. This People of Capernaum did greatly desire seek Christ's bodily presence and 〈…〉 not we much more desire and labour for Faith whereby he may come 〈…〉 be present with us but to be in us yea to dwell in our hearts Some may think perhaps that if Christ were now on Earth they would seek his company and presence as these did But if He dwell not in thy heart by Faith his bodily presence would do thee no good though it were possible to enjoy it now upon Earth Desire now the presence of his Ministers to hear them who speak in his Name 2 Cor. 5. 20. Observ 2 Observ 2. The People of Capernaum having heard Christ's powerfull and heavenly Doctrine are thereby moved to seek for him and to desire to have him stay with them And no doubt many of them desired it in sincerity of heart to the end that having already in some measure tasted of the Power and Vertue of his Doctrine they might for time to come receive further Fruit by it Hence observe That such as have once truly tasted of the Power and Vertue of the Word preached they will desire still to hear it and to be partakers of it 1 Pet. 2. 2 3. As new born Babes desire the sincere Milk of the Word that ye may grow by it If so be ye have tasted that the Lord is gracious See also Acts 13. 42. So the Woman of Samaria having heard Christ and tasted of his Doctrine desires to hear him still and she goes and brings her acquaintants to hear him with her Joh. 4. 29. Such is the divine Vertue and Excellency of the Word of God that being once truly tasted and felt it ravisheth the heart with a further desire and longing after it This we see in David Psal 19. 10 and Psal 119. and in Job 23. 12. Use 1 Use 1. See what to judge of those that have little or no desire to the Word Preached too many such we have who care not how seldom they come to be partakers of it This is an evident sign that they never yet tasted or felt the Excellency or Vertue of the Word If they had felt such vertue and sweetnesse in it as David to whom it was sweeter then the Hony or the Hony-comb they would more desire it The new-born-babe that hath once tasted of the Mother's milk how earnestly doth it desire it ever after till it be weared from it evenso earnestly that nothing will satisfie it but the Breast So it is with all that have once truly tasted of the sweetnesse of the Word and have felt the Vertue of it changing their hearts they cannot but still desire and long after it more and more such then who have no longing after the Word never yet had any lively feeling of the Power of it in their hearts Use 2 Use 2. As we would shew our selves to have truly felt the Power and Vertue of the Word so let us still desire and long after it as Job David c. Mark 1. 38 39 c. And he said unto them Let us go into the next Towns c. Feb. 21. 1618. HAving spoken of the Instructions which arise from the 36 and 37 Verses Now I proceed to those which may be observed from the 38 Verse In which is laid down the answer of our Saviour Christ which he made to Simon and the other Disciples when they told him that the People of Capernaum sought for him thereby to move him if it might be not to leave that City but to continue there longer where he had begun to Preach and work Miracles To this our Saviour here answereth and refusing to stay at Capernaum he requires them to go into the next Towns or Villages to Preach there alledging the Ground and Reason hereof namely that for this end he came forth The sense of the words is cleared before Let us see now what matter of Instruction they afford us Observ 1 Observ 1. Our Saviour Christ did not onely Preach at Capernaum a Famous and Chief City of Galilee but he resolved also to teach in other meaner Towns or Villages because he had a Calling so to do Hence Ministers of the Word are taught That they should be content to exercise their Ministery in those Places whither God Calls them though they be obscure and mean They must be as willing to Preach the Word in a mean Village as in famous Cities if they see that God hath appointed them This Point was spoken of before upon the 4 Ver. of this Chapter Observ 2 Observ 2. In that our Saviour would preach as well to those of the lesser Towns and Villages as to those of Capernaum the chief City we learn That Ministers of the Word ought not to respect Persons in the exercise of their Ministery but they must labour by their Ministery to do good to all that are of their Charge not preferring one before another for outward respects It is likely that the Inhabitants of these lesser Villages in Galilee were for the most part Men of meaner sort and degree than those of Capernaum yet our Saviour Preached the Gospel to them all alike because he had a Calling so to do So Ministers of the Word must do good to all that are of their Charge indifferently and seek the Salvation of the meanest as well as of the greatest Persons and that both by their Publick Teaching as also by using all good means in private for the gaining of them unto God The Pharisees themselves commended our Saviour for this that he did not respect Persons in his Teaching Luke 20. 21. And Paul gives this precept to Timothy to do nothing in his Ministery through partiality 1 Tim. 5. 21. But I will not insist on this Point Observ 3 Observ 3. Our Saviour determining to Preach in these Towns of Galiliee doth shew that he had a Calling to do it affirming that for this end he came forth that is was sent of his Father into the World Hence we may gather That whatsoever action work or enterprise we take in hand we ought to have a lawfull Calling and Warrant from God for the undertaking of it and this Calling and Warrant we must be assured of in our own consciences and be able to alleage and shew it to others if need require for the justifying of that which we do The Prophets and Apostles when they took upon them to Preach were able to shew and prove their Calling from God to that Office and for all they did in it and all Ministers of the Word must be able to do the like And as this is true of this great and weighty Calling of the Ministery so it is as true of all other Callings Offices or Actions in the Church or Common-wealth that such as undertake them must first know
there and yet we see the more he sought to lye hid the more famous he was So Luke 5. 15. when he had forbidden the Leper to tell abroad the Miracle wrought upon him it is said that so much the more went there a fame abroad of Him c. John Baptist was so farr from seeking after fame and renown that he was content to preach in the Wilderness which was an obscure place and yet he grew so famous that all those of Judea and Hierusalem went out to hear him as we heard on the former Chapter ver 5. So Paul sought not his own praise or glory in Preaching and yet he was exceeding famous in all the Churches and the Galathians received and honoured him as an Angel yea as Christ Jesus Gal. 4. 14. Thus we see that honour and fame doth often follow those that fly from it Hoc solum habet mundi Gloria gloriosum quod insequentes se fugit fugientes insequitur Gorran in Luc. 5. 15. ex Bernardo Use Use See then that the way to true honour is not ambitiously to hunt after vain-Glory but rather to shun and avoid all shew and appearance of it and to be content to live in mean accompt in the World so that we may be in accompt with God The lesse we seek our own honour the more the Lord himself will honour us even amongst men if we be such as walk conscionably before him seeking his Glory more than our own So much of the Preparatives to our Saviour's preaching namely his Return to Capernaum and the Fame that went of his being in the House Now followeth the occasion of his preaching in Capernaum viz. The People's flocking to Him in great numbers ver 2. Observ Observ By example of this People of Galilee and Judea we learn That we should be ready and forward to resort to the publick exercises of Religion and of God's Worship especially to the hearing of the Word Jam. 1. 19. Be swift to hear Eccles 5. 1. Be neer to hear We should take all good occasions to come to the Word preached Isa 2. 2. All Nations shall flow to the Mountain of the Lord and many People shall say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us his wayes c. Psal 110. 3. Psal 122. 1. David was glad to go into the House of the Lord and no doubt the chief Reason moving him to it was that he might there be instructed in the Law of God by the Teaching of the Priest◠See Act. 13. 44. The like forwardness must be in us and this must appear 1. By coming frequently omitting no occasion c. 2. By taking pains to come though farr off c. as the Queen of Sheba 3. By coming in due time Use 1 Use 1. To condemn the great backwardness and slackness of many in repairing to the Word preached Some care not how seldom they come a small matter hinders them a showre of Rain or a little Head-Ach or the like A farr greater matter would not hinder them from going a Journy about some worldly business as to a Fair or Market or to a merry-Meeting Such shew manifestly that there is in them no love to the Word nor desire of the sincere Milk of it and the Reason hereof is because they never felt the power and vertue of it in their own Souls nor found any sweetness in it These Galiloans shall rise in Judgment against such slack comers to the Church to hear the Word preached Use 2 Use 2. Let all be moved to shew their readiness to come to the publick Hearing of the Word And to this end consider 1. The Excellency of this Ordinance of God it being the ordinary 〈◊〉 for the saving of us 1 Cor. 1. 21. and Jam. 1. 21. 2. Think how much we stand in need of often hearing the Word for the enlightning of our minds with saving Knowledge for the begetting and encreasing of Faith in us and for the beating down of our sinful corruptions c. This will cause us to hunger and thirst after the Word and make us forward to hear it on all occasions 3. It is the property of God's Children to love and desire to hear his Word Joh. 8. 47. 1 Pet. 2. 2. So much of the occasion of Christ's Preaching namely The gathering together of so much People Now to speak of the Preaching it self He preached the Word to them Observ 1 Observ 1. Our Saviour seeing the People assembled and that many of them came with a desire to hear his Doctrine and to profit by it though all did not He took occasion presently to preach the Word to them and so he used to do at other times whensoever he saw any great multitude of People assembled So Matth. 5. 1 2. and Joh. 7. 37. In the great day of the Feast c. Hence all Ministers may learn That they should take the best opportunities and occasions of doing good to the People by their Ministry 2 Tim. 4. 2. See 1 Cor. 16. 8 9. When they perceive likelihood of doing good then they are to apply themselves to the doing of it both by their publick Ministry and Preaching especially on the Sabbath and also by using all good means in private whereby to profit them as private Instruction Exhortation Admonition comforting the Afflicted c. Luke 12. 42. The faithfull and wise Steward gives the Houshold their portion of meat in due season Use Vse The People then must also watch all opportunities of receiving good from their Pastors and Ministers when they are ready to instruct them in publick they must take the occasion to hear them So Act. 10. 33. Cornelius and his Kinsmen took occasion to hear Peter So also in private they should wisely observe and take every opportunity of receiving spiritual Instruction Admonition and Comfort from their Pastor They know not whether God will offer them such opportunities again or not therefore they are to take them while they may and not to overslip them Observ 2 Observ 2. Here also all Ministers of the Word are taught to be frequent and diligent in the Duty of Preaching the Word So was our Saviour as we heard in the former Chapter and here again we see that although many of this People came more for Miracles than for love of his Doctrine yet he was especially careful first to preach to them before he wrought any Miracle because Preaching was the principal part of his Ministry and so is it the main Duty that belongs to every Minister This our Saviour gave in charge to Peter Joh. 21. And Peter to all other Pastors 1 Pet. 5. 2. Also Paul to Timothy and in him to all Ministers of the Word 2 Tim. 4. 1. Mark 2. 3 4. And they came unto Him bringing one sick of the Palsy which was born of four And when they April 11. 1619. they could not come
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
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.
are not fit to hear Spiritual and Heavenly matters in right manner Esay 6. 10. Make the heart of this people fat and their Ears heavy and shut their eyes lest they see with their Eyes and hear with their Ears c. Jer. 5. 21. Hear now this O foolish people c. which have eyes and see not ears and hear not c. Though they had Ears yet not such as were fit to hear the Word of God Which shews plainly That all those that have bodily Ears are not fit to hear the Word of God and the Spiritual Matters taught in it in such manner as they ought to hear them Quest Quest Who then are they that are fit to hear Spiritual and Heavenly matters Answ Answ 1. Those whose bodily Ears are prepared and fitted of God to hear and to be attentive to such spiritual matters 2. Such whose minds and understandings are enlightned by the Spirit of God to conceive those spiritual Mysteries of his Word Luke 24. 45. Our Saviour opened the understandings of his Disciples that they might be fit to understand the Scriptures 3. Such whose hearts and affections are inclined and moved of God to believe and to yield obedience to the Doctrine that is taught out of his Word as therefore the heart of Lydia was opened of the Lord by his Spirit before she could be fit to hear Paul's Preaching Act. 16. 14. To this purpose is that Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened And then I said Lo I come c. The meaning is That God had not onely given him Ears to hear his Will but had also framed his heart by his Spirit to yield willing obedience to the same So Esay 50. 5. Thou openedst my Ears and I was not rebellious c. Use 1 Use 1. See the reason why many that have bodily Ears yet profit little or not at all by hearing the Word of God even because God hath not yet opened their Hearts and made them attentive to his Word therefore though they can use their Ears to hear and hearken to all other matters yet they know not how to use them as they should in diligent attending to the Word of God Again Though God have given them outward Ears yet he hath not by his Spirit bored or pierced inward Ears in their hearts whereby they might be fitted to understand believe and obey the Doctrine that is taught them Hence it is that though the sound of the Word enter into their outward ears yet the power and vertue of it enters not sinks not into their hearts and minds and so it profits them not Heb. 4. 2. They heard the Word with outward Ears yet it did not profit because not mingled with faith They wanted the Ear of Faith to receive it withall without which the Word outwardly heard can never do good Use 2 Use 2. Rest not in this that ye have outward Ears to hear the Word and the Heavenly Mysteries of it but labour to have your Ears opened and fitted of God to hearken diligently reverently and attentively to his Word And not onely to have your outward Ears thus prepared but principally to have your hearts and minds opened and prepared to understand believe and obey the Word Pray unto God to pierce thy heart by his Spirit that his Word may enter in to it and that it may be effectually believed and obeyed of thee Till this be done thou art unfit to hear the Word Though thou have bodily Ears quick enough to hear the outward sound of it yet if the Ear of thy heart be not boared by the Spirit of God as Lydia's was and as Daniel's was thou art still but a deaf hearer Thy bodily Ears hear the sound of it but thy heart is deaf and unfit to believe imbrace and yield obedience to it Therefore if thou wouldst be fit to hear the Word with profit desire of God as he hath given thee outward ears to hear his Word so above all to give thee a believing and obedient heart to imbrace it and then shalt thou be fit to hear it Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word c All are not fit hearers but such onely who have hearts inwardly affected with reverence towards it c. Observ 2 Observ 2. Further from the manner of speech used by our Saviour when he saith He that hath ears to hear that is to hear spiritual and heavenly matters we may observe To what end chiefly our ears are given us of God even to hear the Word of Christ and the Spiritual Mysteries contained in it Rom. 10. 17. Hearing is by the Word of God that is the principal matter which we are to hear is the Word of God which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of hearing 1 Thess 2. 13. Rev. 2. 7. Use Use This reproveth those who are forward to hear all other matters but backward to hear spiritual and heavenly Doctrines taught them out of the Word of God And much more it condemneth those who abuse their Ears to the hearing of idle and profane discourses or filthy communication contrà Esay 33. 15. Mark 4. 10. And when he was alone they that were about him c. IN the former Verses from the 3. Verse c. our Saviour propounded the Parable of the Sower which sowed seed in 4. sorts of grounds Now from the 10th Verse and so forward to the 21. Verse the Evangelist layeth down the Exposition of that Parable And 1. He mentioneth the occasion of the Exposition of it to the 14 verse 2. The Exposition it self Verse 14 c. The occasion was the question or demand of the 12. Apostles and other Disciples which they put unto Christ touching the Parable Concerning which Question the Evangelist layeth down 4. things 1. The time when they moved it When he was alone 2. The Persons moving They that were with him with the twelve 3. The matter which they demanded which was concerning the Parable Vers 10. 4. Our Saviours attension to their demand Vers 11 c. When he was alone That is when the rest of the multitude of people which came to hear him were departed from him and he was now in some private place alone by himself Verse 34. He expounded all things to his Disciples apart that is when he and they were alone by themselves And it is probable that this was after that he had ended all the Parables mentioned in this Chapter and Matth. 13 and had finished his whole Sermon preached to them at this time for it is not likely that the people did all depart from him and leave him alone untill he had ended his Sermon Matth. 13. 36. It is said Jesus after the uttering of sundry Parables sent away the multitude and his Disciples came unto him to know the meaning of the Parable of the Tares Now it is likely that at the same time also
He sheweth a reason in respect of the wicked and Reprobate why he spake in Parables viz. That they seeing may see and not discern c. ver 12. First to speak of the former of these Points which is the reason of his interpreting the Parable to his Disciples because to them it was given c. i. e. because they were fit persons to understand such Doctrines To you That is To the 12. Apostles and the rest of the Disciples which believed in Christ and were in the number of Gods Elect. Therefore in the words following our Saviour opposeth against these Such as are without that is Unbelievers and Reprobates such as the obstinate Scribes and Pharisees were It is given Freely granted of God To know Rightly to conceive and understand There is a twofold Knowledg of the Word of God 1. Uneffectual which is nothing but a naked apprehension in the mind of the Doctrine of the Word without any feeling of the power and vertue of it and without any affection in the heart to believe and yield obedience to that which is known This may be in reprobates and our Saviour speaks not here of it 2. An effectual or saving knowledg of the Word when the truth of it is not only conceived or apprehended in the understanding but the heart is also affected to believe imbrace and yield obedience to the things known This may be called the knowledg of Faith and it is an experimental not a speculative knowledg only Joh. 17. 3. This is life eternal to know thee c. And this kind of knowledg our Saviour here speaketh of The mystery That is the mysticall hidden or secret Doctrine of the Word Mystery of the Kingdom of God That Doctrine which is concerning Gods Kingdom revealing and teaching things which pertain to that Kingdom especially the way and means of being partakers of it Now this is chiefly and principally the Doctrine of the Gospel which teacheth Christ his Person and Offices and the means of salvation by him God's Kingdom is twofold 1. Of Grace which he exerciseth in this life raigning in his Elect by his Word and Spirit 2. Of Glory after this life in Heaven when they shall raign with him in eternal Glory Both these may be meant here but chiefly the latter So much of the words which being thus opened we may consider in them 4. things 1. The Persons to whom this priviledg here spoken of was vouchsafed namely the Elect To you 2. The means by which they come to partake in it By free gift from God To you it is given 3. The benefit or blessing bestowed which is the knowledg of the Doctrine of the Word especially of the Gospel 4. A description of that Doctrine 1. By the quality of it called a Mystery 2. By the subject matter of it Mystery of the Kingdome of God Of these Points in order First of the Persons To you That is To you and the rest of Gods Elect. Doct. Doctr. The true and effectual knowledg of the Doctrine of the Word of God is proper and peculiar to his Elect and chosen ones whom he appointed from everlasting to save He reveals it to them onely and to no other Matth. 11. 25. I give thee thanks O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God doth not reveal the saving knowledg of his Word to all but to some onely and those are such whom he hath from Eternity chosen unto life Ephes 1. 4. He hath chosen us before the foundation of the world And Verse 9. He hath made known to us the mystery of his Will c. Rom. 11. 7. All the rest of Mankind besides the Elect are said to be blinded for so the words may be read which shews That God calls none out of their natural blindness to be partakers of the light of saving knowledg but his Elect. Reas 1 Reason 1. None but the Elect come to be effectually Called Rom. 8. 30. Whom he did predestinate to life them he also called Now whosoever comes to be inlightned with saving knowledg of the Word that person must needs be effectually Called Reas 2 Reason 2. None but the Elect come to be partakers of true faith Act. 13. 48. so many as were ordained to life believed Now where there is a true and effectual knowledg of the Word there is faith which goeth alwayes with it Now all have not faith but the Elect onely called the faith of the Elect. Use 1 Vse 1. This confuteth the Errour of those who teach That God doth give unto all men sufficient grace whereby they may be saved if they will themselves and that the onely reason why all are not saved is this becauâ—e some do reject and refuse grace offered unto them But this Doctrine doth make the efficacy of the Grace of God to depend upon mans Will as if he could not make his grace effectual unless the power of mans will do of it self concur with it and help it by receiving grace offered But this is derogatory to the Grace of God and to the powerfull work of his Spirit Besides it is plainly confuted by this and other places of Scripture which teach us That God doth not reveal the knowledg of his Word to all and every person for here we see that it is not given to all but to some onely that is to the Elect and no other to know the mystery of the Kingdome So Matth. 20. 16. Many are called but few chosen He doth not say All are called Act. 14. 16. God in time past suffered all the Gentiles to walk in their own wayes he did not reveal to them the saving knowledg of his will but left them in their natural blindness and ignorance And there is no doubt but there are and have been many thousands that never so much as heard the outward sound of the Word as for example those ignorant and barbarous people that live at this day in the West-Indies or America much less doth God reveal unto all the effectual knowledg of his Word which seeing he doth not it is plain that he doth not give sufficient grace to all and every person to be saved if they themselves would by the power of their own free will receive it Use 2 Vse 2. This serves for the comfort of those that feel and know themselves to be enlightned in any measure with this effectual knowledg of the Word of God Hence they may gather certain assurance to themselves of their own election to eternal life Let every one therefore examine himself in this Point Wouldst thou find an evidence in thy self that thou belongest to God and art in the number of those whom he hath chosen to eternal life Thou mayst be assured of it by this if thou find that God hath revealed to thee the effectual knowledg of his Will and Word corcerning the means of thy salvation Dost thou find not onely thy mind inlightned
Otherwise they cannot look that any good fruit should come of their teaching So much of the first Branch of the Comparison Viz. The resemblance between the Husbandman or sower of seed and the Minister of the Word Now to speak of the resemblance between Seed and the Word of God This stands in two things chiefly 1. The seed of any Corn or grain hath in it a fructifying vertue whereby it being cast into the Earth and lying hid there for a time and rotting doth at length spring again and take root downwards and afterwards brings forth fruit upward So the Word of God hath in it a Divine power and vertue whereby being soundly preached and conscionably heard and received into the hearts of the hearers it doth take root in them and bring forth in them those excellent fruits of the Spirit mentioned Gal. 5. 22. Esay 55. 10 11. As the rain cometh down and the snow from heaven and watereth the Earth and maketh it bring forth and bud c. So my Word shall be that goeth out of my mouth it shall not return unto me void but shall accomplish that which I please and shall prosper in the thing whereto I sent it 1 Pet. 1. 23. It is said to be The immortal seed of our new birth c. to shew That it hath spiritual life and vertue in it and that it gives life to those that hear it causing them to bring forth living fruits of Faith Repentance c. Quest Quest Doth not the Spirit of God work these heavenly Fruits in us Answ Answ Yes the Spirit is the Author and Efficient cause of them but yet the Word is the ordinary Instrumental cause and means by which the Spirit worketh them Use 1 Vse 1. See the Excellency of the Word preached it is not a dead Sound but it hath in it a living Virtue and efficacy to work upon the hearts of the hearers it hath in it a fructifying vertue able to bring forth spiritual fruits of holiness righteousness faith repentance c. in all those that hear and receive it as they ought It is that living seed from whence all fruits of saving grace do spring and grow up in a Christian How should this move and stir us up to love and esteem highly of the Word preached and to hear it upon all occasions Use 2 Vse 2. Let all hearers of the Word examine and try whether they find and feel in themselves this fructifying vertue of the Word whether it have taken such root in their hearts that it bring forth in them spiritual fruits of Faith Repentance Newness of life c. Hast thou been a hearer of the Word Look well to this What vertue this seed hath had in thee what fruits of grace of holiness and reformation of life it hath brought forth in thee If it have brought forth these Fruits in thee in some measure then thou hast been a good hearer if not the fault is in thy self alone for the Word in it self hath a fructifying vertue being the immortal seed of the new birth and of all saving graces in those that hear it aright Therefore if it be not fruitful in thee it is because thou dost not hear it in such conscionable manner as thou oughtest thou doest not receive this seed of the Word into good ground that is into an honest and good heart when the seed sowen is good if it fructifie not the fault is in the ground being barren c. So the Word of God being in it self the living seed of grace if it do not take root and bring forth fruits of grace in thee the fault is in the barrenness of thy heart c. So much of the first resemblance between Seed sowen and the Word preached The second Resemblance is this Seed that is sowen though it be good and have in it a fructifying vertue yet it doth not take root or spring up unto fruitfulness of it self alone but by the blessing and providence of God causing the Sun to shine and the rain to fall upon it and so causing it to spring and grow up according to that Hos 2. 21. I will hear the Heavens saith the Lord and they shall hear the earth and the Earth shall hear the Corn c. And Heb. 6. 7. The Earth which drinketh in the rain c. and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God So it is with the Word preached though it have in it vertue to bring forth the fruit of grace yet it doth not of it self alone shew and manifest vertue without the speciall blessing of God upon it that is without the speciall work of the Spirit of God accompanying the Ministry of the Word in the Hearts of the Hearers otherwise the Ministers of God may Plant and water in vain unless God give increase 1 Cor. 3. 7. Neither is he that Planeth any thing neither he that watereâ—h but God that giveth the increase Vse Use See how needful it is for Minister and people to pray unto God for his blessing upon the Ministry of his Word and for the powerfull work of his Spirit to accompany his own Ordinance in the Hearts of the hearers to make it fruitfull in them Though the Word Preached be the Seed of God having in it most excellent vertue yet it hath this vertue not from it self but from the blessing of God promised to his own Ordinance and from his Spirit accompanying the same and therefore though this Seed of the Word be sowen by the Ministers of the Word never so diligently yet unless God send the Rain and Sun-shine of his Spirit upon it it can never fructify in the hearers So much of the resemblance between the Word of God and seed Sowen Now to speak of the third branch of the Similitude the resemblance between the Preaching or Ministry of the Word and the sowing of Seed 1. As the sowing of Seed is the ordinary means to have a Crop and Harvest of Corn and without sowing no Harvest can be looked for so the Preaching of the Word is the Ordinary means for the bringing forth of Spiritual Fruit in men and to cause a Spiritual Harvest of Grace in their hearts and lives and therefore where this seed of the Word is not sowen at all there can no Spirituall Fruit or Harvest be expected no fruit of Faith Repentance c. which shews the misery of such people who live without the Ministry of the Word 2. As it is in sowing seed if it be too thin and sparingly sowed there is likely to be a thin and sparing Crop as on the other side where the seed is sowen with a full hand the Harvest is like to be the more full and plentiful So it is in the Ministry of the Word where this Seed is thin sowed that is the Word is seldome Preached there small fruit is to be expected and on the contrary where it is more frequently and often Preached
hear the Word we give great advantage and occasion unto our enemy Satan to come and take away the seed of the Word from us like a ravenous bird not suffring it to take any root in us nor to bring forth fruit As seed cast on the High-way and lying above ground uncovered is easily and quickly picked up by birds of the Ayre so the Word of God being Preached and heard if it onely enter into the understanding of the Hearers and not into their Hearts it is easily taken away by Satan Vse Vse Take heed of this in hearing of the Word that we suffer it not to lye above ground in our understandings onely without giving any entrance to it into our hearts lest by this means we give Satan advantage to take it away from us and to deprive us of the fruit and benefit of it If thou hear it never so often and understand it also in some sort yet if thy heart be not affected with it a thousand to one but Satan will take it away from thee and steal it even out of thy mind and understanding and so keep thee from profiting by it Rest not therefore in the outward hearing or bare understanding of the Doctrine of the Word but pray unto God to give thee a Heart to be affected with it yea to open thy heart as he did the Heart of Lydia that thou mayest receive the seed of the Word into it and hide it there that it may take such root that Satan may never be able to take it away or hinder the fructifying of it in thee Observ 2 Observ 2. Again we may hence gather that Satan hath power by Gods permission to hinder those that heat the Word from profiting by the same As he hath malice and will to do it so he hath power to do it and doth it indeed oftentimes by Gods sufferance How he doth it we have heard before upon this verse Object Object If the Devil have power to deprive men of the fruit of hearing the Word then it seems the fault is in him and not in them when they profit not by the Word Answ Answ This follows not for though Satan have great power and use much policy and subtilty to deprive them of the benefit of the Word yet he could not prevail and have his purpose if themselves also were not in fault he could not take the Word from them if themselves were not in some sort willing to part with it though the Devill be one cause of their not profiting yet he is not the onely cause but the Original and first cause is in themselves which is their own natural blindness of mind unbelief and hardness of heart which makes them unfit to profit by the Word These their natural corruptions the Devill stirreth up and helpeth forward taking advantage from them to hinder them from hearing profitably Use 1 Vse 1. Pray unto God to restrain Satan's power that he may not be able to take the Word from us nor to steal it out of our hearts and minds when we have heard it Use 2 Use 2. Seeing Satan cannot of himself alone deprive us of the benefit of the Word unless we our selves be accessary there unto through our own naturall corruption giving advantage to him let us therefore beware of giving him the least advantage and to this end dayly strive more and more by Prayer and other means to purge out of our own hearts those special sins and corruptions which are the main hindrances to our profiting by the Word as Ignorance unbelief hardness of heart Hypocrisy c. If these reign in us they will betray us to Satan's power lay us open to it so as he will easily take the Word from us whereas on the contrary if we mortify these corruptions in us and purge them out of our hearts by prayer and by the daily practise and renewing of our Repentance the Devill with all his power and Policy shall not be able to take the fruit of the Word from us It followeth Which was sowen in their Hearts Though they received not the Word into their Hearts yet it is said to have been sown in them in regard of the vertue and efficacy of the Word in and of it self which was able and fit to work on their Hearts and to enter into them if they had bin fit to receive it and give it entrance Observ 3 Observ 3. Whence we learn that the fault and corruption of the Hearers of the Word which hindereth them from receiving it effectually and from profiting by it doth not take away the vertue and efficacy of the Word nor make void the power of Gods Ordinance in the Ministry The Word in it self is still a powerfull Word to work upon the Hearts of men yea to renew and change their Hearts though these effects do not alwayes follow in those that hear it by reason of their sinfull corruption which makes them unfit to be wrought upon by the Word The Gospel Preached is alwayes in it self the power of God unto Salvation though many that hear it are never saved by hearing it by reason of their wickedness and corruption which hinders them from believing and yielding obedience to it Use Use See the reason why many hear the Word without fruit and profit their minds are not enlightned by it their Hearts are not renewed their lives not reformed by it c. the cause hereof is not in the Word it self nor in Gods Ordinance both which are in themselves powerfull to work these and the like excellent effects but the cause is in the Hearers themselves their hearts are so hardned in unbelief and other sins that they are not fit for the Ministry of the Word to work upon The Word it self is the savour of life unto life but it is not so to all it is unto many the savour of death unto condemnation Whereunto is the fault to be imputed Not unto the Word it self but to the corruption and wickedness of many that hear it Therefore if the Word Preached do thee no good blame not the Word it self nor the Ministry of it but thy own corrupt and wicked heart which makes thee unfit to profit by it and pray unto God to mortify this corruption in thee by his Spirit that thou mayest be fit to profit by his Word Mark 4. 16 17. And these are they likewise which are sown on Stony Ground who when they have heard the Word April 30. 1620. immediately receive it with gladness TOuching the first sort of unprofitable hearers of the Word we have spoken Namely those signified in the Parable by the way side who are such as hear the Word and in some measure conceive and understand it in their minds but give it no entrance into their hearts and affections and therefore Satan commeth so soon as they have heard and useth all means to steal away the Word out of their minds Now we are come to the second sort of unprofitable
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
Though we seek to Physitians in sickness yet trust not in them as Asa did 2 Chron. 16. 11. but in the Lord who woundeth and healeth Job 5. 18. Use 3 Use 3. See how needfull to joyn Prayer to God with the use of Physick that the Lord may give a blessing to it If this were necessary when the extraordinary gift of healing was in the Church Jam. 5. 14. much more now Seek not only to Physitians as Asa but to God in the first place Mark 5. 27 28. When she had heard of Jesus she came in the press c. Nov. 26. 1620. INn this Miracle of curing the Woman which had the Bloody-Issue we considered 1. The description of the person cured 2. The Miracle it self 3. The Consequents Touching the first of these The person cured is described 1. By her present affliction being diseased with a bloudy-Issue 12 years which Disease was incurable notwithstanding she had suffered much of many Physitians and had spent all she had on them Verse 26. 2. She is described by her behaviour towards Christ set down Verse 27. She came to him behind in the press and touched his garment Touching her Disease and the continuance and incurableness of it we have spoken Now to proceed to speak of her carriage unto Christ Where consider 1. The Occasion of it She had heard of Jesus 2. The Behaviour it self Her coming to Christ behind in the press and touching his garments 3. The Cause moving her so to do For she said If I may touch but his Clothes I shall be whole When she had heard of Jesus That is of the fame of his Person and Miracles and among the rest of his miraculous curing of incurable diseases such as she now perceived hers to be therefore finding no help by all the Physitians she had sought to but being worse rather she now was out of hope to be cured by mans art or help and therefore having heard of the power of Christ manifested by his Miracles she resolves to seek to him she came in the presse For much people thronged him in the Way as he was going with Jairus as we heard before Verse 24. she came behind and touched his garment Matthew and Luke say the hemme or border of his garment Quest Quest Why did she not come directly before the face of Christ and pray him to cure her disease Answ Answ Some think the cause hereof was the weakness of her faith and that by this kind of carriage she shewed her self fearful and doubtfull whether Christ would heal her or not but if it were so it is not likely that our Saviour would so highly commend her faith as he doth afterward Verse 34. telling her That her faith had made her whole Therefore the true Reason why she came behind Christ to touch his garment and not before his face to speak to him I take to be this 1. Because her disease was such as by the Ceremonial Law was accounted unclean insomuch that such as had it upon them were for that time to be separate from the society of others lest by touching them they should be defiled therefore she came behind Christ privately and secretly lest if she had come openly the people should have reproved her and put her back from Christ as being an unclean person and not fit to come into company 2. Her Disease being unclean she was ashamed to acquaint our Saviour Christ with it openly before the people therefore she chose rather to come behind Christ and only to touch his Clothes being by faith perswaded that if she could but do this he was both able and willing to cure her For she said Matth. 9. 21. She said within her self That is she resolved and rested perswaded in her own heart by faith Quest If I may but touch his Clothes I shall be whole Quest Why did she perswade her self she should be healed by touching his garment Answ Answ Not that she thought the power and vertue of healing to be in his garments of themselves But she was perswaded that such was his Divine power that he could cure her by the touch of his garment And in this she shewed some imperfection of faith in that she thus far tyed the power of Christ to his garment that she thought he could not or would not cure her without touching it See Chap. 6. 56. This place maketh nothing for the Papists who from hence would prove That the reliques of the Saints departed as they call them as their garments bones and such like may have power and vertue to work Miracles and consequently that such reliques are to be honoured with a kind of religious worship So Bellarmine teacheth De Eccles Triumph lib. 2. c. 2 3. But this cannot be proved from hence For 1. It is clear That the garments of Christ had not any healing vertue in them or power to work a miraculous cure but this power and vertue came onely from Christ himself as is said afterward Verse 30. He knew that vertue was gone out of him not out of his clothes And if such vertue had been in his clothes it would have healed some others no doubt as well as this Woman for amongst so many people which touched and thronged Christ it is likely that there were some others which were diseased in body 2. Though there had bin such vertue in Christ's Garments to work a Miracle yet it follows not that the like is or may be in the Garments or other reliques of the Saints especially of such as are departed this life 3. The Popish reliques being all or most of them counterfeit are not likely to have any such vertue in them So much in way of clearing the sense of the words in these two Verses Now to gather some Instructions from them First of the occasion of this Womans comming to touch Christ which was the fame she had heard of him that is of his person and Miracles by which he had hitherto sufficiently manifested himself to be the Son of God and the true Messiah The hearing of this fame of him moved her to believe in him though she had never yet seen him or any Miracle of his and not onely to believe in him but to shew her Faith by comming to him thus to touch his garment that she might be healed Observ Observ In that this Woman never Believed in Christ nor shewed her Faith in him till she came to have some knowledg of him by the report which she heard Hence we learn that we must first have knowledg of Christ in some measure before we can Believe in him or shew forth any true fruits of Faith Knowledg is the ground of Faith and the beginning of it Psal 9. 10. They that know the name of God will put their trust in it Rom. 10. 14. How shall they Believe in him of whom they have not heard Therefore Act. 8. 35. first Philip preached Jesus unto the Eunuch and then the Eunuch came to
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ— he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ— we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ— or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond â—oyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
they may be the more settled in the Truth And this also shews withall how good and profitable it is for Christians to read not onely the Scriptures though principally them but also other holy Treatises made and set forth by Learned and Judicious Divines and Teachers of the Church that in their Writings they may see their consent in Doctrine and so be the more firmly established in the truth of it Observ 3 Observ 3. Further In that our Saviour sent forth the Apostles two and two together that they might be a mutual help and comfort one to another We may observe the great good and benefit that is in humane society and fellowship of Christians together in that it is a means of affording mutuall help comfort and encouragement one to another in good Duties Eccles 4. 9. Two are better then one For if they fall the one will lift up his fellow But woe to him that is alone when he falleth for he hath not another to help him up c. 1 Pet. 2. 17. Love the brotherhood or brotherly fellowship Act. 2. 44. The Christians in the Primitive Church had fellowship together Vse 1 Use 1. This condemneth the practise of Popish Eremites who separate themselves from humane society to live alone under pretence of being more free for heavenly contemplation and for the service of God but by this means they deprive themselves of the help and comfort of humane society and separate themselves from the outward fellowship and communion of the Saints contrary to the Ordinance of God and the practise of good Christians in all Ages of the Church Use 2 Use 2. Let us every one esteem well of humane society and take the benefit of it as occasion is offered especially desire the fellowship of the Saints that by it we may be encouraged in good duties and comforted also in our distresses Heb. 10. 24. Let us consider one another to provoke unto love and to good works How can we do this if we refuse to come in company with our Brethren and fellow Christians as occasion is offered So much of the manner of sending forth the Apostles Two and two Now to speak of our Saviour's qualifying or furnishing them with the gift of Miracles for the better discharge of their weighty Embassage He gave them power over unclean spirits That is he gave them the extrordinary gift of working Miracles Casting out Devils being one principal kind of Miracles is here named for all other kinds as healing the sick cleansing Lepers raising the dead Matth. 10. 8. Quest Quest Why did our Saviour confer this power of working Miracles upon the Apostles Answ Answ This was necessary in two respects 1. To procure reverence to their persons being otherwise men of mean outward condition in the world unlearned Fishermen and such like therefore they would have been lyable to contempt if they had not been qualified and indued with this rare gift of Miracles 2. Principally it was necessary for the confirming and sealing of the Divine truth of that Doctrine which they were to preach and to win credit and authority unto it For the Doctrine of faith in the Messiah now come and exhibited in the flesh being as yet new and strange to the people of the Jews they were hardly moved to imbrace it and therefore the truth and certainty of it was needful to be extraordinarily ratified not only by Christ's own Miracle but also by such as he wrought by his Apostles See Joh. 20. 31. So much in way of clearing the words Observ 1 Observ 1. See here an evident proof of the Godhead and Divine Nature of Christ in that he was able being on earth not only to work Miracles in his own Person but also to confer on his Apostles that extraordinary gift and power of working Miracles in casting out Devils curing uncurable Diseases raising the dead c. This is a manifest argument of his Godhead For as it is proper to God alone to work true Miracles so God alone can give the gift of working them unto men This therefore must more and more confirm our faith in the undoubted truth of Christ's Divine Nature That he is the Son of God and consequently a most Powerfull and All-sufficient Saviour to so many as by true faith lay hold on him unto Salvation Observ 2 Observ 2. We further see here one other priviledg of the Apostles above all other Ministers of the Gospel in that they had the gift and power of working Miracles bestowed on them for the sealing and ratifying of the Doctrine they preached which gift other ordinary Ministers of the Church have not Therefore 2 Cor. 12. 12. Paul saith That Miracles are the signs of an Apostle yet not peculiar only to the Apostles but common to some other Believers in those times Mar. 16. 17. Quest Quest Why have not other ordinary Ministers of the Church this power of Miracles given them as the Apostles had Answ Answ Because it is not now needfull as then it was The Doctrine of the Gospel when it first began to be preached had need of such extraordinary confirmation but now the Divine truth and certainty of it being already sufficiently sealed and ratified by those famous Miracles of Christ and his Apostles and also by the constant testimony of the Church in all Ages since the Apostles there is no further use or necessity of the gift of Miracles Further touching this gift of Miracles bestowed on the Apostles we must observe two things 1. That the power given them was not any quality or vertue inherent in their persons but it was the Divine power of Christ himself which wrought Miracles by them as by outward Instruments employed to that end Therefore to speak properly the Apostles did not work Miracles by their own power but Christ by them and upon their faith and prayers made unto him Act. 3. 12. Peter saith Why look ye on us as though by our own power we had made this man to walk Verse 16. His Name that is the Name or Power of Christ through faith in his Name hath made this man strong c. See Stella upon Luke 9. 1. and Tho. Aquin. secunda secundae quaest 178. act 1. 2. We are also to observe and know That this power given to the Apostles was not an absolute power inabling them to work all kind of Miracles whatsoever they would or whensoever they would For Matth. 17. 16. they could not cast out the Devil from him that was Lunatick But they were enabled to work such Miracles only as made for the glory of God and at such times only when the working of them tended to his glory and when they were thereunto moved by special and extraordinary instinct Observ 3 Observ 3. In that our Saviour sending forth his Apostles to preach and to work Miracles for the confirming of their Doctrine doth qualifie them with the gift of Miracles for that end we may observe this That such as are called
own Power But I proceed to the second principall Action of Christ viz. His blessing the Loaves and Fishes Amplyfied by the manner or gesture used therein He looked up to Heaven He Blessed This implyes two things 1. Thanksgiving See Joh. 6. 11. 2. That he prayed unto his Father for a blessing to be given to the Loaves and Fishes which he was about to distribute And it is likely that he prayed not onely for an ordinary blessing but also for an extraordinary viz. That those few Loaves and Fishes might be so multiplyed that they might be sufficient for so many Thus the word Blessed is sometimes used in Scripture to signifie Petition or Prayer for a blessing from God Gen. 48. 20. Jacob blessed the sons of Joseph that is prayed for them Numb 6. 23. The Priests were to bless the People c. Quest Quest How did Christ pray and give thanks to God his Father seeing Himself was God equall with the Father Answ Answ Though he which prayed was God yet he prayed and gave thanks not in his God-head or according to it but in and according to his Humane Nature See Muscul on Joh. 6. 11. Observ Observ See here that we are not to take and use the good Creatures of God for our nourishment and sustenance of this Life without Prayer and Thanksgiving unto God for them blessing and praising Him for the use and benefit of them and praying for a blessing upon them and upon us in the use of them If our Saviour Christ used to do this being the Son of God c. as we see he did both here and Mark 8. 6 7. and Matth. 26. 26. and Luke 24. 30. then how much more ought we to do it If he that was Lord of all Creatures and had Power of himself to bless them and make them nourishable did yet give thanks for the Meat and Drink he received and pray to his heavenly Father for a blessing on them How much more ought we c. 1 Sam. 9. 13. It was the custom of Samuel to bless the Sacrifice before the People did eat of it at the times of the solemn Feasts which they sometimes made after the Sacrifices Which argues That it was the custom amongst God's People not to eat their Meat without Thanksgiving and Prayer to God The like custom was used in the Apostles times as we see by Paul's practice Act. 27. 35. And it was continued in the Church after the Apostles times as Tertullian witnesseth in these words Non priùs discumbitur quà m oratio ad Deum praegustetur Vide Magdeburg Cent. 3. Cap. 6. Col. 142. Reas Reasons Why it is fit for Christians to use Prayer and Thanksgiving when they receive their Meat and Drink 1. We are commanded to Eat and Drink to the Glory of God 1 Cor. 10. 31. Which that we may do the better it is fit and requisite that we give solemn thanks to God at the receiving of our Food and that we pray for Grace to use the Creatures to his Glory c. 2. We receive all Meat and Drinks from the hands of God He is the Author and Giver of all Bodily Food This Jacob acknowledged Gen. 48. 15. The God which fed me all my Life long c. He it is that filleth our hearts with Food and Gladnesse Act. 14. 17. Therefore it is fit we do by thanksgiving at our Meat acknowledge Him as the Giver of it and blesse his name for his goodness toward us If the eyes of all living Creatures wait on God for their Meat c. Psal 145. 15. much more should we c. 3. By Prayer and Thanksgiving the Creatures are sanctified to us 1 Tim. 4. 4. that is by this means we come to use them in holy and lawfull manner as having right and interest to them by the mercy of God in Christ in that we do not presume to take them without his leave but first asking him leave as it were by Prayer c. 4. Without the blessing of God the Creatures have no Power or Vertue to nourish and do us good Hag. 1. 6. Ye eat and have not enough c. Therefore the blessing of God is called the Staff of Bread Ezek. 4. 5. Chap. and Levit. 26. Therefore when we take our bodily Food we have need to go to God by Prayer for his blessing on it that it may have strength and vertue to nourish c. Vse 1 Vse 1. See the brutish profaness of such as sit down to Eat and Drink and rise up again without a word of Thanksgiving or Prayer to God yea they do not so much as lift up their hearts to God in Prayer or Thanksgiving for their Meat and Drink which they receive But like greedy Vultures or Kites seize upon their Meat and Drink as upon a Prey never looking or thinking whence it cometh or like Swine eating Acorns and never looking up to the Tree from whence they fall or like Oxen devouring their Fodder and never regarding him that gives it them In such brutish sort many fall to their Meat without blessing their Tables by Prayer c. A most ignorant and profane Custom utterly unfit to be heard of among Christians professing the knowledge and fear of God What are such profane Persons but wrongfull Usurpers of God's Creatures which they take and use for their nourishment having no right to them but laying violent hands on them without leave from God the Author c. If one of us should take and use another Man's Goods as his Cattle Corn c. and never ask him leave how great a wrong were it no better then Theft and such a one might have an Action in Law against us c. So for any to take the Creatures of God and to feed on them without his leave it is a high injury to his Majesty it is robbery against God and he may and will have an Action against such c. Use 2 Use 2. Let all remember and be carefull to sanctifie to themselves their Meat and Drink by Prayer and Thanksgiving I say All both Rich and Poor Men and Women Masters and Servants c. For this Duty is most neglected by Servants and by the Poorer sort as if they were exempted from it Contrariwise they in some respect have more especiall Cause to be thankfull for their Meat because they are not so well able to provide for themselves as the Richer sort and therefore they are in more speciall manner bound to God for providing for them And besides their store of Provision being but small it is the more needfull for them to pray for a blessing on it that it may be sufficient to nourish them c. So much of the Action of Christ in blessing the Loaves c. Now followeth the Gesture which He used in blessing them He looketh up to Heaven This Gesture our Saviour most commonly used in praying as we may see Joh. 11. 41. and Joh. 17. 1. and
So was it here Yet with this difference That whereas ordinarily the Fruit of Trees and of Living Creatures doth grow to bigger quantity in long tract of time these Loaves and Fishes were suddenly multiplyed and made to grow by the Power of Christ Further let us here note That it is most probable that this multiplication and growth of the Loaves and Fishes was not onely in Christ's own hands but also in the hands of the Disciples and of the Multitude that so the Miracle might be the more sensible and apparent unto them all Quest 2 Quest 2. How appears it that the Loaves and Fishes were thus multiplyed in quantity Answ Answ 1. Because the whole Multitude did eat and were fully satisfied 2. Because so many Baskets of Fragments were afterward taken up Quest 3 Quest 3. Why did not our Saviour quench their hunger and take it away without Meat or else give extraordinary Vertue to the small quantity which they had to satisfie them all Answ Answ He could have done so but he rather multiplyed the Loaves and Fishes that so the Miracle might be the more sensible and apparent Observ 1 Observ 1. Here we see an evidence of Christ's Divine Nature and God-head in that he was able to multiply the Loaves and Fishes miraculously without means by creating and adding a new quantity and substance unto them and that suddenly in the time of breaking and distributing them As it is proper to God onely to create all Creatures at first so also to multiply them being created as we may see Gen. 1. where it appears that he gave Vertue to all living Creatures to increase and multiply And if none but God can cause all living Creatures to multiply ordinarily and by ordinary and naturall means much lesse can any but God multiply dead and insensible Creatures such as these Loaves and dead Fishes were without any means This therefore is a manifest proof of Christ's God-head But of this we have spoken often before in handling other of his Miracles Object Object 2 King 4. The Prophet Elisha did cause the Widdow's Pot of Oyl to multiply extraordinarily insomuch that it filled many other Vessels And he also fed a hundred Men with twenty Barley Loaves and some ears of Corn. Answ Answ He did not work these Miracles by his own Power but it was the Divine Power of God which wrought them The Prophet was onely an Instrument employed of God therein But our Saviour multiplyed the Loaves and Fishes by his own Power c. Observ 2 Observ 2. Further observe here That Christ Jesus as He is God hath Power extraordinarily and miraculously to multiply the smallest store of Provision and outward means which we have to maintain and preserve our Bodily Life Though we have never so little means of maintenance as Food Rayment and other necessaries for the sustaining of us yet Christ by his Divine Power is able to multiply them extraordinarily and miraculously if he see cause So here and Mark 8. he multiplyed seven Loaves and a few small Fishes so as they became sufficient to feed four thousand Men. The like examples of God's extraordinary Power we read of 1 King 17. in multiplying the small quantity of Oyl which the widdow of Sarepta had in a Cruse and of the Meal which she had in a Barrel and 2 King 4. in multiplying the other widdows Pot of Oyl and in multiplying the twenty barley Loaves with which Elisha fed a hundred Men. Vse 1 Use 1. Comfort to the poorest Christians who have never so small means of Provision for this Life as Food Rayment c. yet let them by Faith rest on the Power and Providence of Christ He that multiplyed the five Loaves c. is able still to multiply their store though never so small and he will do it even miraculously if he see cause rather than they shall want a sufficiency His Arm is not shortned therefore rest on him by Faith though the means thou hast be never so small yea though no means for the present c. Christ is Lord of all Creatures and far above all Means able to create them and to multiply them extraordinarily Though we are not now to look for miraculous provision of means yet this Power of Christ must be the proper stay of our Faith in the want of ordinary means when we cannot of our selves provide them Use 2 Vse 2. If Christ have Power extraordinarily to multiply the means which we have for maintenance of our Life then also he is able to give a blessing to the means which we have that they may have vertue and strength to do us good and to nourish and sustain our Life It is the same Divine Power of Christ which is able to do both these and therefore as in want of means we are to rest on his Power for the multiplying of the small store we have so when we have the means in more plenty we are yet to seek unto him and to wait on the same Power of his to give a blessing to the means we have c. Mark 6. 41 42 43 44. And they took up twelve Baskets full of the Fragments and of the Fishes And they Nov. 11. 1621. that did eat of the Loaves were about five thousand men c. IN these Verses the Evangelist layeth down two things chiefly 1. Our Saviour's working the Miracle of the Loaves and Fishes Ver. 41 42 43. 2. The greatness of the Miracle Ver. 44. Touching the former two things are set down 1. Certain outward Actions performed by our Saviour Ver. 41. 2. The Events or Consequents of these Actions Ver. 42 43. Of the Actions of Christ we have heard before Now to speak of the Events which are two 1. That our Saviour having broken and distributed the Loaves and divided the two Fishes among them all They did all eat and were filled Ver. 42. 2. They took up twelve Baskets full of Fragments c. Ver. 43. They did eat and were filled This is spoken to shew 1. The truth and certainty of the Miracle for seeing all did eat and were satisfied this shews that there was no fraud or delusion at all used by our Saviour but that the Miracle was really and truly wrought because all the whole multitude were truly and really fed and had their hunger quenched 2. To shew the greatness of the Miracle in that so great a multitude were all fed with so little meat and not onely fed but satisfied fully c. If some had not been hungry and so had not eaten or in eating had not been satisfied the Miracle had not been so great c. Observ Observ In that this People following Christ to hear him were thus miraculously fed and satisfied with bodily Food by our Saviour Christ we may hence gather that such as do carefully and conscionably seek things spiritual and heavenly shall not want earthly things for maintenance of this life but the Lord will sufficiently provide for
helping and doing good to such as are in misery and distress We are to watch the fittest time to help and comfort such now the fittest time is when they have most need of us and when we may do them most good So these Genesarites took the opportunity of time to carry their sick friends to Christ so soon as he came into their Country because then there was good occasion and means offered for the healing of them Gal 6. 10. As we have Opportunity let us do good unto all c. Isa 50. 4. The Lord hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary c. Prov. 3. 28. Say not to thy Neighbour Go and come again and to Morrow I will give thee when thou hast it by thee So also we should observe the fittest places where we may most conveniently and with least hinderance help and do good to such as are in Distress Use Vse Remember to take the best Opportunities of doing good and shewing mercy to such as are in misery Now further observe here that although these Genesarites are to be commended for their Faith in Christ and for their Charity in being so carefull to bring their sick unto him to be healed yet in this they seem faulty that they were not so forward to seek to Christ for spiritual Blessings as for spiritual Instruction Comfort Pardon of sin c. for the Evangelist makes no mention of their seeking these or the like spiritual benefits from Christ either for themselves or their friends Observ Observ Hence gather That it is naturall to us of our selves to prefer and seek earthly and corporal benefits and good things above heavenly and spirituall See this before observed in the 32. Verse of the second Chapter So much of the first work of Charity which this People performed for their sick folk namely their carrying them unto Christ to be healed Now followed their second work of Charity and fruit of their Faith viz. Their Prayer unto Christ beseeching him that they might but touch the border c. This sute or request is to be understood not only of those that brought and laid the sick before Christ but also of the sick Persons themselves for as they which brought them besought Christ to heal them by the touch of his Garment so no doubt but the sick Persons prayed and sought unto him for this benefit for themselves Now whereas they beseech him to heal them by the touch of his Garment some think it is spoken to shew the weakness of their Faith as if they tyed the power and vertue of Christ to the outward touching But it is rather spoken in commendation of their Faith to shew that they believed the Power and Mercy of Christ to be so great that he was able and willing to cure them even by this weak means of touching only the border of his Garment though they used no other means And yet withal the words do imply some Imperfection in their Faith in that they seem to ascribe too much to the outward touching as if without this they could not be cured one cause whereof might be that they had heard of others so cured before as namely that Woman which had the bloody Issue whereof we heard Chap. 5. In this respect therefore the Faith of these came short of the Faith of that Centurion Mat. 8. 8. who was perswaded that Christ could heal his sick Servant onely by speaking the word without any such touching as is here mentioned Observ 1 Observ 1. In that they besought Christ to touch his Garment that they might be healed of their sicknesses We learn what is to be done by us in all Afflictions of our own and others viz. That we should go and seek to God by the Prayer of Faith as these sought to Christ Among other means and helps to be used in trouble and distress this of Prayer is one main and principal not to be neglected See before Chap. 1. Ver. 40. Observ 2 Observ 2. In that they so much desire to touch Christ's Garment as if they could not otherwise be healed we may observe and take notice of our natural Infirmity and Corruption which makes us apt to tye and restrain the Power and Grace of God unto outward means in the bestowing of his Blessings upon us whether temporal or spiritual As for example in temporal benefits we are apt to think that he cannot give health to the sick without the outward means of Physick This was Asa's Sin who therefore in his Disease sought to the Physitians and not to God 2 Chron. 16. 12. So we are apt to think that the Lord cannot nourish and sustain our bodies without ordinary means of Food which was the sin of the Israelites in the Wilderness who are therefore said to have limited God Psal 78. 41. So in spiritual Blessings we are apt to tye God unto outward helps and means as to think he cannot save us without the merit of our own good works as the Papists imagine that he cannot give Grace without the outward Sacrament of Baptism when it cannot be conveniently had c. Use Use Take heed of thus limiting the Power and Grace of God unto outward means not that we should neglect the means but we are so to use them as not to trust in them or to tye God unto them but know that he is above all means and can work without them in case they cannot be had c. It followeth And as many as touched him c. Observ Observ Though there was some Imperfection in their Faith yet because they came to him in sincerity of heart to be healed he pardoneth and passeth by their Infirmities and vouchsafeth readily and willingly to cure them which shewes him to be a most gracious gentle and merciful Saviour ready to pardon and to bear with the Infirmities of such whose hearts are upright which is matter of unspeakable comfort to such weak Christians c. See before Ver. 50. Other Observations to be gathered hence see also before Chap. 5. Ver. 29. Finis Sexti Capitis CHAP. VII Mark 7. 1 2. Then came together unto him the Pharisees and certain of the Scribes which came from Jerusalem And when they saw some of his Disciples eat Bread with defiled that is to say with unwashen hands they found Febr. 3. 1621. fault THis Chapter consisteth of two principal parts The first is a Conference or Disputation of our Saviour Christ with the Scribes and Pharisees about their superstitious Observation of Jewish Traditions unto Ver. 24. The second is the History of two Miracles wrought by our Saviour viz. The casting of a Devil out of the Daughter of the Syrophoenician Woman and the curing of one that was deaf and had an impediment in his Speech from Ver. 24. unto the end of the Chapter In the first part consider two things 1. The Disputation it self unto
ten in the Glasse of the Law of God this will discover to us the filthiness of our hearts and the Sea of corruption that is in them Especially examine our hearts by the first and by the last Commandement of the Morall Law which are more spirituall then the rest and go neerest to the ransacking of the heart And we must deal thoroughly in searching out the corruptions of our hearts remembring how deceitfull they are and how hard it is to know them Many do not feel or complain of the filthiness and corruption of their hearts because they never yet ransacked their hearts by the Law of God Use 2 Use 2. See what need for us to get our hearts purged and cleansed from this sink and puddle of Sin which is in them and not onely to have them once purged or begun to be purged but to labour in the daily purging of them more and more To this end consider often what a deal of filthiness and how many Sins are to be purged out thence Quest Quest How may we get our hearts purged Answ Answ 1. By the power and efficacy of God's sanctifying Spirit which in this respect is in Scripture compared sometimes to Water sometimes to Fire in regard of the purging vertue of it able to cleanse the foulest heart from the filth of sin so as it shall no longer reigne and bear sway there as it did before c. Pray therefore unto God to baptize and wash thy Heart with the Holy Ghost and with Fire 2. By the Ministry of the Word which is also in this respect compared unto fire Jer. 23. because it is of force to purge the heart from the Corruption of sin yea to consume and waste it more and more Therefore come diligently to the Word preached which is powerful and mighty in operation to work upon the heart and to cleanse and purge it 3. Get true Faith apprehending God's saving Love and Mercy in Christ pardoning thy sins c. This will work in thee a hatred of all sin and a care to purge thy heart from it daily Act. 15. 9. God purified the hearts of the Gentiles by Faith Use 3 Vse 3. See by this how great a work is the Work of Regeneration and Sanctification whereby the heart must be purged from such a World of wickedness and Sea of filthiness This is such a Work as is not easily done or suddenly in short time but very hardly and in much Tract of time The whole time of our life is too little for the doing of it throughly Such a Work it is as no Creature Man or Angel can perform but God onely by the Divine Power of his Spirit He must poure clean water upon us c. Ezek. 36. 25. Without this purging fire and water of his Spirit all the water in the Sea will not wash thy heart from Wickedness all the Nitre and Soap in the World will not purge it from one sin much less from so many as are in it by Nature Do not therefore think thou canst wash thy own heart from sin when thou list and thereupon put off thy Repentance till death or Old-Age But go speedily unto God and seek to him earnestly to purge and cleanse thy heart So much in general of these manifold sins and corruptions which are said to come out of the heart Now further my purpose is to take occasion here to speak something particularly touching the severall Sins here named yet I intend not any large or full Treatise of them but onely to speak so much as shall be most needful 1. I will shew the nature and kinds of the sins so far as shall be needful 2. Some Remedies Before I speak of the particular sins note here that they may be distinguished two wayes 1. In regard of the Object And so some sins are more directly against God forbidden in the first table of the ten Commandments as Blasphemy Pride c. Some more directly against Man or our Neighbour forbidden in the second Table as Adultery Fornication c. 2. They may be distinguished in regard of the extent of them For some are more general sins as evil thoughts wickedness foolishness Some more particular as Adultery Fornication c. But to speak of them in order as they lye in the Text 1. Of the first Evill thoughts By which we are to understand in general all sorts of corrupt and sinfull Motions arising in the Heart or inner Man which may be distinguished in regard of the Object of them into two sorts 1. Such as are most directly against God condemned in the first Table of the Moral Law as motions of Atheism Infidelity Distrust of God's Mercy blasphemous thoughts c. 2. Such as are more directly against our Neighbour forbidden in the second Table as motions and thoughts of Covetousness Malice Envy c. Now both these kinds of evil thoughts are here to be understood Further these corrupt motions of the heart may be distinguished in regard of the nature or degrees of them into two sorts 1. Such as are joyned with actuall consent of Heart and Will yielding unto them See Mat. 5. 28. 2. Such as arise in the Heart and do spring from our corrupt Nature yet are not consented unto by the Will but resisted upon the rising of them Now these also are in themselves evil and sinful as well as the former though not in the same degree Reasons Reason 1. Because they come from corrupt Nature as Fruits 2. Because they are against the Law of God and breaches of it See Rom. 7. 7. Now both these degrees of evil Motions may here be understood Now to lay down some Remedies against evil thoughts 1. Bring our thoughts in Subjection to God and His Word as well as our words and Actions See 2 Cor. 10. 5. Do not think that Thought is free before God c. Every Thought is to be conceived in Obedience to God 2. Meditate often of God's Omniscience that he knoweth all things perfectly and therefore our hearts and all the thoughts and motions and affections of them Hebr. 4. 13. All things are naked and open c. He is called The Searcher of the Heart and Reins Jer. 17. 10. Psal 139. 2. Thou understandest my thought afar off Let this consideration move us to take heed of harbouring any evil or wicked Thought or sinful Lust in our Hearts seeing God takes notice of every evill Thought and He is of pure Eyes Habbak 1. If we refrain sin in Word and outward Action in the sight of men especially of good men How much more c. 3. Labour to have our hearts constantly taken up with good thoughts and affections either concerning spiritual and heavenly matters as God his Word Worship c. or concerning the Duties of our particular Callings that so by this means evil Thoughts may be shut out or at least restrained and kept under that they bear not sway in our hearts Phil. 4. 8. Whatsoever
himself did this c. This is the best way to obtain what we desire and want for Soul or Body for our selves or others Jam. 1. 5. If any lack Wisdom let him ask of God c. So in the want of all other good things Spirituall and Temporall If any want Knowledge Faith c. If any want Health Wealth c. Let him go to God by prayer So if any be in trouble and desire deliverance or comfort c. See Isa 17. 7. So also in the wants and necessities of others we are to look up to Heaven seeking to God by prayer of Faith Jam. 5. 16. Pray one for another that ye may be healed c. Rat. 1 Rat. 1. All good Gifts and Blessings come from above even from God Jam. 1. 17. Therefore seek to Him for them c. Rat. 2 Rat. 2. Prayer is the means sanctified unto us of God for the obtaining of all Blessings needfull for our selves and others Matth. 7. 7. Ask and ye shall have c. Rat. 3 Rat. 3. All living Creatures even brute Beasts Fowls c. in their kinds do look up after a sort to God for supply of their wants Psal 145. 15. The eyes of all look unto Thee or wait upon Thee c. The young Ravens cry unto God and seek their meat from him c. Use 1 Vse 1. See the Cause why many wanting Temporall and Spirituall Blessings have not their wants supplyed They use not the means they look not up to God they seek not to him by prayer Daily Jam. 4. 2. They have not because they ask not c. Vse 2 Vse 2. Remember and be carefull in all wants of Temporall and Spirituall good things to look unto God by Faith and to seek to him by prayer Then will He give us the good things we desire so far as shall be good for us c. Observ 2 Observ 2. The blessing of bodily Health is from God c. He sighed In Token and Testimony of inward Grief and compassion with which he was moved in himself for the misery and affliction laid upon this Deaf and Dumb man by the Hand of God and especially in respect of that corruption of sin which was in him and was the Originall Cause and Root of this misery Observ 1 Observ 1. See here the truth of Christ's Humane Nature in that he was subject to such infirmities of Man as are meerly Naturall and not Sinful as to be inwardly affected with Grief and to shew it by sighing c. But of this often before Observ 2 Observ 2. Christ Jesus our Lord is a mercifull and compassionate Saviour unto his Elect being touched with feeling of their miseries and with grief for them when he was upon Earth in state of Humiliation See Joh. 11. 33. And though he being now Glorified in Heaven is not subject to the passions of Grief Sorrow c. as he was subject unto upon Earth yet he is still a mercifull and compassionate Saviour tenderly and mercifully affected towards the Faithfull in all their miseries of Soul and Body being ready to help and relieve them therein and to comfort and deliver them out of their miseries in due time Hebr. 4. 15. we have not an High Priest which cannot be touched with feeling of our Infirmities c. Use 1 Vse 1. See how great hardness of heart possesseth us by nature in that we are not touched with feeling of our own sins and miseries which caused Christ himself to Grieve and Sigh and groan inwardly when he was on Earth c. Vse 2 Vse 2. Comfort to God's Children against all Miseries and Afflictions yea against all Sins and Corruptions remaining in them Remember that Christ Jesus is to them a mercifull and Compassionate Saviour c. Vse 3 Vse 3. Let us every one after Christ's example learn to be affected with Grief and Compassion for the miseries of our Brethren and Sisters c. But of this the last Day Mark 7. 33. 34 35. And he took him aside from the multitude and put his fingers into his Ears and he spit and Aug. 18. 1622. touched his Tongue And looking up to Heaven he sighed and saith unto him Ephphatha that is Be opened And straightway his Ears were opened and the string of his Tongue was loosed and he spake plain IN these Verses the Evangelist setteth down the manner of Christ's working this Miracle and the Miracle it self Touching the manner two things are laid down 1. His preparation to the working of it Taking the Deaf and Dumb man aside from the multitude 2. His Behaviour or Carriage at the time of working it Of his preparation I have spoken In part also of his manner of carriage in working the Miracle which carriage stands in two things 1. In certain outward Actions or Gestures used As putting his Fingers into the Ears of the Deaf c. 2. In his powerfull Word added to the foresaid Actions Saying unto him Ephphatha that is Be opened Touching the Gestures and Actions we have spoken Now to speak of the Word which he added Ephphatha A Syriack word which signifies as much as Be thou opened as the Evangelist himself doth interpret it It is derived from the Hebrew word Pathach which signifies to open Quest Quest Why doth he add this word unto the former Actions and Gestures seeing he could have Cured the Deaf and Dumb without speaking any such word unto him Answ Answ To shew that howsoever he pleased to use those outward Actions of putting Fingers into his Ears and touching his Tongue c. as Signs and Testimonies of his Power and Will to Cure the Deaf and Dumb yet there was no vertue or efficacy in those Actions of themselves to Cure him but that all the healing Power and Vertue was from Christ himself as he was God therefore he doth not only put his Fingers into the ears of the Deaf and touch his Tongue with spittle thereby to shew testifie his Power and Will to Cure him but withall he addeth this word uttered with his own mouth thereby to shew that this Miracle must be wrought by his own divine Power which Power he manifested shewed forth by this his Word Note that this word of Christ was used by him not only as a bare Figure and Testimony of his Power and Will to work this miraculous Cure but also as an effectuall means by which he wrought the Miracle and therefore although he had before used those Gestures of putting his Fingers into the ears of the Deaf and of touching his Tongue Yet the miraculous effect followed not till he added his Word which shews that the Miracle was not wrought by means of those former Gestures used but by means of the Word added unto them not that there was any Power or Vertue in the syllables or bare sound of the word Ephphatha of it self for it was a common ordinary word in the Syrian Language which our Saviour Christ and the Jews
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
are two 1. That his ears were opened that is The faculty and use of Hearing was restored to him 2. That the string of his tongue was loosed that is The Impediment of his Speech was taken away or the difficulty of it removed and this is proved by a further Effect and Consequent viz. That he spake plain that is he was enabled to speak with ease and freedom of Tongue or he came to have and enjoy the true and right use of his Speech And this argueth that he was not stark dumb before c. Us suprà The second thing in the words is The amplification of these miraculous Effects by the Circumstance of time or the speedy and suddain accomplishment of them In that they were straightway fulfilled that is so soon as ever Christ had used those gestures of putting his fingers into the Ears of the deaf and touching his Tongue c. and had thereunto added his powerful Word And this is added to shew the truth and certainty of the Miracle and the more to set out the greatness of Christ's Power Observ 1 Observ 1 Here is another proof of Christ's God-head c. Observ 2 Observ 2. Here we learn That our Saviour Christ as he is God hath absolute Power and Authority over all diseases and infirmities of Man's body being able to cure and heal them and to restore the body to perfect health and soundness again yea he can do this miraculously and extraordinarily without ordinary means of Physick onely by his Divine Power immediately Thus being upon Earth in the state of Humiliation he was able miraculously to cure such as were deaf and dumb as we see here or to cure such as were born blind and to cure all the most incurable diseases as Leprosies Feavers Palsies bloody-Issues in Women c. Now if he had this Power being on Earth then he hath still the same Power being exalted to Heavenly Glory c. his Arm is not shortned or weakned but rather strengthned by his advancement to the right hand of God c. See more of this Point and the uses of it Chap. 2. ver 12. And Chap. 5. Ver. 29. Observ 3 Observ 3. In that our Saviour did thus miraculously cure this man of his bodily Deafness and Dumbness restoring to him the use of his Hearing and Speech Hence gather that he onely is able to cure such as are spiritually deaf and dumb The same Divine Power is seen in both See Matth. 8. 17. Such as are unable and unfit to hear spirituall and heavenly matters as the Word of God and the Doctrines of it who have deaf hearts and consciences unfit to hear that is to believe and to obey the Word of God Christ alone is able to open the deaf hearts of such by the Power of his Divine Spirit enabling them to believe and imbrace the Word of God and to yield obedience to it Thus he opened the heart of Lydia which before was deaf making her fit to attend to Paul's Doctrine and to embrace and obey the same Act. 16. So also such as are spiritually dumb that is unfit and unable to speak of spiritual and heavenly matters to the Glory of God and to the edifying of others Christ alone can unty the string of their tongues that is enable and teach them by his Spirit how to speak to God's Glory and the edifying of others he onely can furnish them both with matter and words to speak graciously So also such as are unable to speak unto God by Prayer Christ alone can open both their hearts and mouths to pray aright unto God Therefore Luke 11. 1. his Disciples desired him to teach them how to pray and David Psal 51. 15. prayeth to the Lord to open his lips that his mouth might shew forth his praise Thus it is Christ Jesus alone which can and doth cure and heal such as are spiritually deaf and dumb And therefore Isa 35. 5. it is prophecied that in the Kingdom of Christ that is in the flourishing estate of the Church of Christ in the times of the Gospel the Ears of the deaf shall be unstopped and the Tongue of the dumb shall sing c. which is to be understood not onely of the restoring and curing of such as should be taken or possessed with bodily deafness and dumbness but of such especially as should be spiritually deaf and dumb Now How should these be cured but by the Divine Power and Spirit of Christ which he should manifest in and by the Preaching of the Gospel Use Use See what is to be done of those that are spiritually deaf and dumb as we are all by Nature more or less Let them go and seek unto Christ Jesus who miraculously opened the ears of the deaf and the mouths of the dumb when he was upon earth Pray unto him to bore the ears of thy heart that thou mayest be fit to hear that is to believe and obey his Word and pray him to loose the string of thy tongue that thou mayest be able and fit to speak to him in Prayer and to speak to his Glory and the edifying of others Pray with David Open thou my lips c. If he do but touch thy heart and tongue with the finger of his Spirit and say but Ephphatha unto thee that is Do but will that thy heart be opened and thy tongue loosed it shall be done but without the Divine Power of his Spirit it can never be done Straightway his eyes were opened c. Observ Observe the truth and certainty of this Miracle that it was wrought immediately by the Divine Power of Christ as he was God and not by any natural or ordinary means whatsoever for then it could not have been wrought thus suddenly and speedily so soon as ever Christ had uttered the word Ephphatha for in all cures of the body which are wrought by means there is some space of time required for the means to shew their natural Power and Vertue to effect the cure But it was not so here which therefore proveth it to be truly miraculous and serveth to strengthen our Faith in the Divine Power and God-head of Christ and in the truth of the Doctrine of Christ which was sealed from Heaven by this and many the like Miracles Mark 7. 36 37. And he charged them that they should tell no man but the more he charged them so much Aug. 25. 1622. the more a great deal they published it And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak IN these two last Verses of this Chapter the Evangelist layeth down the Consequents of the Miracle of Christ wrought upon him that was deaf and half-dumb The Consequents are these four 1. The charge given by our Saviour unto the party cured and to those that brought him to Christ that they should not divulge the Miracle 2. Their disobedience to his charge and violating
blind man c. April 24. 1625. IN the History of this Miracle there are five principal matters set down by the Evangelist 1. The Occasions of it Ver. 22. Our Saviour's coming to Bethsaida c. 2. A Preparative used before it by our Saviour viz. his taking the blind man by the hand and leading him out of the Town in the beginning of Ver. 23. 3. The Manner and order of his working the Miracle He spit on his eyes and put his hands c. 4. The Miracle it self in the end of the 25th Verse He was restored and saw every man very clearly 5. The Consequent Ver. 26. He sent him away to his House c. Of the two first of these I have before spoken Now followeth the third which is The manner and order of Christ's working this miraculous cure on the blind man Concerning which two things especially are to be considered of us 1. That in working it he used certain outward actions and gestures as spitting on his eyes and touching or putting his hands on him twice c. 2. That He did not work this cure all at once or on the suddain as his usual manner was ar other times but by degrees For upon the first touching of his eyes and putting of Spittle on them he began in part to recover his sight which afterward upon our Saviour's second touching was perfectly restored to him Of the first When He had spit on his eyes that is put Spittle upon his eyes with his hands as the next words do imply And put his hands upon him that is Touched the eyes of the blind with his hands Quest 1 Quest 1. Why did he use these outward actions seeing he could have cured him without them onely by his word spoken yea without speaking any word onely by his immediate Power Answ Answ That by these outward Actions he might the more plainly and sensibly declare and shew both his Power and Goodness that he was able and willing to cure this blind man And herein he had respect to the weakness of the Faith of the blind man and of those that brought him unto Him therefore he uâ—ed these outward actions and gestures as special signs testimonies and pledges of his Divine Power and Goodness for the greater confirmation of their Faith Quest 2 Quest 2. Was there any natural Vertue or Power in the Spittle of Christ or in his hands to give sight to the blind Answ Answ Not so but he used Spittle and Imposition of his hands onely as outward signs and tokens of his Power and Mercy shewed in curing the blind As for the Power and Vertue of the miraculous curing it was not in the humane Nature of Christ nor in any part of his humane Body much less in the Spittle proceeding from his mouth but it was wholly and onely in the Divine Nature or God-head of Christ Quest 3 Quest 3. Why did He use so weak and unlikely a means as the Spittle of his mouth in curing the eyes of the blind Answ Answ The more to set forth the greatness of his divine Power being able to work so great an Effect by so weak means yea to work above and contrary to ordinary means Observ 1 Observ 1. That by nature we are very slow and hard to believe and rest on Christ's Power and Goodness for help and deliverance in our Necessities and Miseries Thus it was with this blind man and those that brought him to Christ else our Saviour needed not to have used these outward helps to strengthen their Faith as outward touching and putting spittle on his eyes Thus also it was with the Father of him that was possessed with a Devil Chap. 9. 24. he was said to believe and rest on Christ's Power and Goodness for the curing of his son and therefore as he professed his Faith so withall he complained of his unbelief Yea thus it was with Christ's own Disclples many times when they were in trouble or danger they were very hard to believe and rest upon Christ's Power and Goodness to help them So Mat. 8. when they were in danger of drowning c. So Mat. 14. when Peter was bid to come upon the Water to Christ and the Wind began to be boystrous he was afraid c. So the Israelites Psal 78. 19. Can God furnish a Table c. Vse Use Labour every one to see and feel this natural corruption and unbelief which makes us so slow and hard to believe and rest on Christ's Power and Goodness to help and relieve us in our Necessities and Miseries Experience may teach us this how hard we find it in our times of trouble or danger or necessity and want to rest on the Power and Goodness of God and of Christ for help and deliverance How apt are we then to distrust and doubt hereof As every other practice of Faith is hard to our corrupt nature so this to rest throughly perswaded of God's Power and Mercy to help and relieve us in our Necessities and Distresses Labour to see and bewail this our naturall infidelity and be humbled for it and let it move us daily to pray against it c. Observ 2 Observ 2. The Goodness and Mercy of Christ Jesus our Lord toward such as are yet but weak in Faith that he doth not onely bear with their weak Faith not rejecting and casting them off for the same but is also careful to use means to confirm strengthen their weak Faith So here he useth this outward touching of the eyes of the blind and the putting of spittle on them as outward Signs and Pledges of his Power and Will to cure him that by these outward means his Faith and the Faith of those that brought him unto him might be strengthened See before Chap. 7. 33. Observ 3 Observ 3. The great Power of Christ being able to work great matters and wonderfull effects by weak means To cure the blind man by putting spittle c. So in his other Miracles 2 Cor. 12. 9. By poor unlearned Fishermen he converted the World c. Vide pag. sequent 1 Cor. 1. 21. By foolishness of preaching he saves us So the Sacraments are weak means in appearance yet in them Christ's Power is manifested Vse 1 Vse 1. Terrour to wicked enemies of Christ He can confound them by weak means 1 Cor. 1. 27. As Pharoah plagued by Frogs Lice c. Psal 3. 9. Thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel Vse 2 Vse 2. Comfort to the godly at all times specially in Troubles and Distresses when most weak and unable to help themselves then flye to Christ's Almighty Power c. Though we be weak to bear Crosses to resist Temptations c. Use 3. Despise not the Word preached or Sacraments c. Phil. 4. 13. Mark 8. 24. And he looked up and said I see Men as Trees walking May 1. 1625. NOw followeth the manner of Christ's proceeding
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
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
is a Lesson not easily but hardly learned and more hardly practised We must therefore bestow the more care and pains in learning it Now followeth the Doctrine it self which our Saviour here teacheth to his Disciples and the People which Doctrine he delivereth by way of a generall precept or admonition given to all that will be his true Disciples or Followers willing them to deny themselves c. In which precept certain speciall Duties of great weight and moment are enjoyned by our Saviour unto all Christians that profess his Name The Duties are of two sorts 1. General and Principall which is To come after or to follow him 2. More particular and less principal being subordinate to the former and required as helps to the same And these are two 1. To deny themselves 2. To take up their Cross Whosoever will come after me Or follow me that is whosoever is desirous to shew himself a true Servant and Disciple of mine by imitating my example and practising those things wherein I have gone before him Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple that is he cannot shew himself to be my true Disciple by following or imitating my example and practise See also Joh. 12. 26. Christians are said to imitate or follow Christ two wayes 1. In respect of his Doctrine by believing and professing the same 2. In respect of his Life and Practise by conforming themselves thereunto And this latter seemeth here to be chiefly intended Will Hence the Papists would prove their Doctrine of Free-Will But our Saviour saith not that any hath this Will of himself to follow Christ but to shew that none can truly follow him but such as are willing c. Doctr. Doctr. That Christians ought to be imitaters or followers of Christ's example and practise conforming themselves thereunto in the course of their Lives and in all their Carriage This our Saviour doth here take for granted that all that profess his Name should follow him in Life and Practise and therefore also in the end of his Verse he directly enjoyneth it as a Duty Matth. 10. 38. He that taketh not up his Cross and followeth after me is not worthy of me Joh. 12. 26. If any man serve me let him follow me that is if he professe to be my Servant let him shew it by imitating my Example and Practice 1 Cor. 11. 1. Paul professeth himself a Follower of Christ in life and practise which shews it to be the Duty of all other Christians c. 1 Joh. 2. 6. Reas 1 Reas 1. Christ is their Lord and Master and they his Disciples and Servants Ergo. Joh. 13. 14. If I your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example c. Reas 2 Reas 2. He is their chief Captain and Leader in the spirituall Warfare of this Life Hebr. 2. 10. Ergo as good Souldiers they are to follow his Example Reas 3 Reas 3. He is the chief Shepheard and they the Sheep Ergo. Joh. 10. 4. The true Shepheard goeth before the Sheep and they follow him Reas 4 Reas 4. The example of Christ is most excellent and perfit above the examples of all Men and Angels and therefore most worthy to be followed See Joh. 8. 12. Quest Quest How far forth are Christians to imitate Christ in practice Answ Answ Not generally and absolutely in all things which he hath done before us For there are some things in his practice which we cannot imitare As 1. The actions of his God-head as his Miracles his forgiving of sins c. 2. Those actions which were proper to him as our Mediator as to dye for man's sin to rise again by his own Power also to fulfil the Law perfectly and so to be free from all sin But we are to imitate him so far as he hath gone before us and propound his practice as a pattern for us to follow as namely in the practice of those heavenly Graces and Vertues which were in him and in performance of all holy duties of Obedience to God in our lives More particularly we are to imitate him in the practice and shewing forth of these Graces and Vertues in special 1. In his Innocency and Uprightness of life before God and Men For he so carried himself that he was able to say Which of you convinceth me of Sin Joh. 8. 46. Not that we can be free from all sin in practice as He was but that we ought to walk so as to be free from gross and known sins before men so as men cannot convince us to live in any known sin unreformed 2. In the graces of Humility and Meekness Matth. 11. 29. Learn of me for I am meek and lowly in heart Phil. 2. 5. Let this mind be in you which was in Christ c. who humbled himself Ver. 8. 3. In the patient suffering of all Afflictions imposed on him of God and of all injuries done unto him by men 1 Pet. 2. 21. Christ suffered for us leaving us an example that we should follow his steps 4. In the practice of Love toward others Ephes 5. 2. Walk in love as Christ hath loved us c. Joh. 15. 12. This is my Command that ye love one another as I have loved you Therefore Joh. 13. 15. when he had shewed his Love and Humility both at once by washing his Disciples feet He tells them He had given them an Example that they should do as he had done to them In these and the like graces we are to follow Christ's example not that we can in that degree practise them as he did but we are to set them before us as our pattern striving so far as is possible to follow the same Use 1 Use 1. For Reproof of such as profess to be Christians and yet are not careful to conform their life to the example and practice of Christ nor to make Christ's practice their Rule of life to walk by as they should but follow other crooked Rules and evil examples and patterns of life Some follow the sway of their own corrupt lusts walking after them and taking care to satisfy and fulfil them like those Jude ver 18. They follow their lusts of Pride Ambition Covetousness Wrath Malice c. Others follow Satan and his wicked suggestions yielding to him as Slaves and Servants to do his Will conforming themselves to his Will and not to the Will or Example of Christ Others follow the course of this World fashioning themselves unto it that is to the examples and practice of profane men in the World especially if they be men of great place or accompt These be the Rules and Parterns of life by which the greatest part of such as profess to be Christians do now a-daies walk As for Christ's example which is the pattern of all patterns it is least of all followed by them This appears by their
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
wrath and curse of God He deals with the Souls and Consciences of such as he did here with the body of this possessed young man He carries them headlong to the practice of sin and so doth cast their Souls into the fire of Hell even as he did violently throw the body of this party into the Fire and into the Water And as he did reâ—â— and tear the body of this party with grievous pains causing him to fome and gnash his teeth c. So doth he rack and torment the Consciences of wicked men with inward gripings and terrours and makes their Consciences to fome and gnash within them as it were And as he did deprive this party of his bodily senses striking him both dumb and deaf So doth he bereave the wicked of their spiritual senses striking them with spirituall dumbness and deafness c. so as they can neither pray nor speak a word to God's Glory or Edification of others nor yet hear God speak unto them by his Word as they ought c. See then the wofull misery of all such as are thus spiritually possessed of Satan and under his Power in their Souls and Consciences which should move all such to labour for a true feeling of this their own lamentable condition and to use all means speedily to be delivered from this spirituall Power of Satan especially to come duly to the publike Ministery of the Word which is the ordinary means to cast down the holds of sin in them and to deliver them from the Power of Satan c. And it should also move us to pitty and pray for such If we should see one bodily possessed by the Devil and so tormented as this party was would not our bowels yearn Much more then c. See before chap. 5. 1 c. Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not March 4. 1626. HItherto of the first Argument or Motive used by the father of this possessed young man to move our Saviour to shew mercy on him taken from the lamentable misery in which he was Now follows the second Motive from the unability of the Disciples to cast the Devil out of him notwithstanding that he had sought unto them to do it I spake to thy Disciples The reason why he first sought to the Disciples was because Christ himself was at that time absent And they could not Hence it is probable That they did attempt the casting out of the Devil but could not do it c. The cause of this unability in the Disciples was partly their own Weakness of Faith Matth. 17. 20. and partly the Unbelief of the Father and of the Nation of Jews especially of the Scribes and Pharisees in the following Verse Observ 1 Observ 1. That although the Apostles of Christ had the extraordinary Gift and Power of working Miracles conferred on them by Christ for the sealing of their Doctrine as we heard before Chap. 6. 7. yet they could not exercise this Power at all times whensoever they would but then onely when it was expedient when it made for God's Glory and Edification of the People and when they were thereunto moved by special instinct Sometimes it was not expedient neither did it make for God's Glory that they should exercise the Power and Gift of Miracles and sometimes also they were hindred by their own Unbelief or by the Unbelief of others from working those Miracles which they attempted as at this time they were as appeareth Matth. 17. 20. and in this Chapter afterward Hence also we may gather by the way That this Gift of working Miracles was not any Power or Vertue inherent in their own Persons for then they mighâ— have exercised it at all times when they would but it was the divine Power of God and of Christ himself which did work in them and by them as by Instruments So Peter professeth plainly Act. 3. 12. Why look ye on us as though by our own Power we had made this man to walk c. But ver 16. The Name of Christ had made this man strong c. See before Chap. 6. 7. Observ 2 Observ 2. In that the Disciples were hindred and disabled by their own Unbelief and Weakness of Faith that they could not at this time work this Miracle in casting the Devil out of the possessed party we learn that Unbelief or Weakness of Faith is a sin very hurtful and dangerous to the true Saints and Servants of God hindring and depriving them of most excellent priviledges and benefits which otherwise they might enjoy So here the Disciples by their Unbelief deprived themselves for a time of that rare and extraordinary gift of working Miracles utterly disabling themselves for the exercise thereof More particularly the Saints of God do by their Unbelief hinder and deprive themselves of two sorts of benefits or priviledges 1. Of inward and spiritual priviledges which concern the good of their Souls and the life to come as of the comfortable feeling of God's favour and of that measure of inward peace of Conscience and spirituall Joy which they might and should otherwise enjoy if they had more strength of Faith Hence it is that David sometimes felt so little inward peace and comfort and on the contrary so great inward trouble and discomfort within himself as he complaineth Psal 42. and Psal 77. The cause hereof was the Weakness of his Faith even as himself implyeth plainly Psal 77. 10. when he saith This is mine Infirmity Thus also it waâ— with Jonah Chap. 2. ver 4 7. being in the Whale's Belly through Weakness of Faith his Soul fainted within him for a time and he thought himself to be cast out of God'â— sight 2. The Saints of God by Unbelief do oftentimes deprive themselves of those outward and corporal benefits and priviledges which otherwise they might enjoy as of that measure and degree of outward peace and prosperity God's Protection and Blessing in things of this life which they might otherwise enâ—oy yea they may and do sometimes wholly deprive themselves of these or some of these Blessings through their own Unbelief Numb 20. 12. Moses and Aaron by their Unbelief deprived themselves of the great benefit of coming into the promised Land of Canaan to dwell in it And Isa 7. 9. the Lord threatens his People the Jews that if they would not believe his Word and Promise given for their deliverance from their enemies they should not be established that is they should not enjoy the benefir of outward security and safety from those enemies but should be deprived of the same See also Joh. 11. 40. Exemplum Marthae Observ 3 Observ 3. In that the Father of this possessed young man having first brought his Son to the Disciples to be dispossessed and they not being able to help him yet did not forthwith despair of help nor yet give over the use of further means but hereupon made sute unto Christ
when she would have Christ to cast the Devil out of her Daughter prayeth him to have mercy upon her self And ver 25. She came and Worshipped saying Lord help me So David 2 Sam. 12. 22. Who can tell whether God will be gracious to me that the child may live Children are not onely near and dear to their Parents but a part of them as it were in that they do receive their natural life and beeing from them and therefore when any Parent doth see God's hand upon his child by any affliction as sickness pain c. he should acknowledge that God doth correct him in his child and accordingly should be affected with his child's affliction as his own the rather because the Lord may and doth oftentimes visit the sins of the Parents upon their Children as he threatneth in the second Commandment which moved the Widow of Zarephath 1 King 17. 18. presently to apprehend and acknowledge her own sins when God did smite her child with Death Mark 9. 23. Jesus said unto him If thou canst believe c. May 6. 1627. THE third part of the Conference between our Saviour Christ and the father of the Lunatick child viz. Our Saviour's Reply unto that Answer which the father of the child made unto his Question touching the time How long his child had been in that case as we heard in the two former verses The Answer of the father was That his son had been so from a child or from his infancy And withall in hiâ— Answer he took occasion as we have heard both to lay open further unto Christ the misery of his child â—â—d also to renew his earnest suit and prayer for the dispossessing and healing of him Now to that prayer or petition our Saviour here replyeth yielding and promising that his petition might and should be granted conditionally that he could believe and for confirmation hereof he takes occasion further to set out the Power and Vertue of Faith affirming that all things are possible unto him that believeth In the words two things are contained 1. The condition which our Saviour requireth of this man for the obtaining of his request and prayer for his son viz. That he should believe If thou canst believe 2. A further declaration of the Power and Efficacy of true Faith in that he saith All things are possible c. Of the first If thou canst believe That is by true Faith rest perswaded of my Power and willingnesse or readinesse to help thy son by working this Miracle upon him Here note That our Saviour doth not speak properly of justifying Faith or of Faith as it doth justify that is to say as it doth apprehend the main promise of the Gospel touching forgiveness of Sins and Salvation by Christ but of that Faith which is by Divines called the Faith of Miracles which is noâ—hing else but a belief of the Divine Power of God or of Christ for the effecting of some miraculous work And yet our Saviour doth not here exclude justifying Faith but include it rather especially in the words following forasmuch as it is one and the same Faith in general by which true Believers do apply the promise of remission of Sins and Salvation and by which they do believe the Power of God for the effecting of some miraculous work onely it is distinguished in regard of the object for the general object of Faith is the whole word of God and every Divine Truth revealed And there is no doubt but the father of this child did in some measure believe both though but weakly as yet Fides â—ustificans fides Miraculorum est eadem genere non specie Paraeus de Justif lib. 1. cap. 5. pag. 87. Quest Quest Why doth our Saviour speak thus conditionally or doubtfully If thou canst believe c. seeing he was not ignorant that he did already in some measure believe Answ Answ 1. To put him in mind of the weakness of his Faith and to stirr him up to labour and strive for more strength of Faith as we see he did presently hereupon ver 24. 2. Because in his prayer or petition he spake doubtfully of Christ's Power If thou canst do any thing c. thereby seeming to impure the matter unto some weakness in Christ if his child were not healed therefore our Saviour answers him with this conditional Speech touching his own Faith saying If thou canst believe thereby implying That the onely cause that could hinder the working of this Miracle upon the child was the weakness of his own Faith and not any unability or weakness in Christ himself Note further That when our Saviour saith If thou canst believe Here seemeth to be an Eclipsis or defect of something which is to be supplyed to make the sentence full q. d. If thou canst believe that which thou desirest shall be done for thee See Piscator in locum All things are possible c. The more to stirr up and strengthen the Faith of this father of the child our Saviour takes occasion to set out unto him the excellency and power of Faith Now these words are not so to be understood as if Faith did inable the Believer to do all things of himself or by his own power but that it is a means by which the Believer is inabled to procure or obtain all things to be done for him by the Power of God See Piscator and Marlorat in locum Neither is it to be understood of all things simply and absolutely but of all such things as are agreeable to God's revealed Will and do make for his Glory and for the good of the Believer All such things are possible to the Believer that is the Believer is able by Faith to procure or obtain them to be done for him by the Power of God Observ 1 Observ 1. When we want any blessing or benefit which we desire and are hindred and kept from enjoying it longer than we desired the fault is not in the Lord but in our selves either because we want Faith to believe God's Power and Goodness towards us or because we do not so earnestly pray and seek to him for such Blessings as we should or by reason of some other sin which remains unreformed in us and so doth hinder and keep us from enjoying such or such Blessings which we desire The father of this Lunatick-child seemeth in the former verse to lay the fault upon Christ himself imputing the matter to some weakness in him if his child should not be healed but our Saviour here plainly tells him that the fault was in himself even the weakness of his own Faith which therefore he useth means to stirr up and strengthen This shews where the fault is when we do at any time want any Blessing which we desire for our selves or those which belong to us as our Children Friends c. It iâ— not in God but in our selves Mark 6. 5 6. Our Saviour could do but few great workâ— at Nazareth
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
c. Withall it should cause them patiently to bear any affliction in this life c. Mark 9. 49 50. For every one shall be salted with fire c. Dec. 16. 1627. THese two last Verses of this Chapter especially the former of them have much difficulty and obscurity in them both in regard of the coherence of them with that which goes before as also in regard of the proper meaning of them in themselves Touching the coherence of them we are not to be curious or over-much to trouble our selves For the Evangelists themselves are not alwayes curious in the method and order of setting down the words and speeches uttered by our Saviour in his teaching they do not alwayes set them down in the same order as he uttered them nor mention them at the same time when they were uttered but they content themselves with setting down the sum and principal heads of our Saviour's Doctrine in such order as it came to their minds and as was thought most convenient for the Instruction of the Church Sic Maldonat And it is probable that these words of our Saviour here recorded by Mark though mentioned in this place yet were uttered by him before viz. in his Sermon on the Mount as may be gathered by comparing this place with Matth. 5. 13. And the like may be thought of Saint Luke's mentioning the words Luke 14. 34. Now then to take these words by themselves without inâ—isting upon any coherence of them with the former Verses the scope and drift of our Saviour in them seemeth to be this partly to commend unto his Disciples and to all Christians the Ministery of the Word or the Doctrine of the Gospell preached and applyed in the Ministery of it and partly to instruct his Apostles and other Ministers in some duties required of them in respect of their Ministerial Office More particularly in the words consider two things For 1. Our Saviour speaketh of the Ministery of the Word or of the Doctrine of the Gospell Preached shewing the nature use and end of it by comparing it unto the Salt with which the Sacrifices of the Law were to be seasoned before they were offered up to God ver 49. 2. He takes occasion in the verse following to speak further touching Ministers themselves and their Ministerial Calling and Gifts under the name of Salt First to begin with the 49th verse in which is the greatest difficulty and obscurity in regard of the words which are therefore first to be explained For every one shall be salted with fire These first words of the verse in which the greatest difficulty is may be read and translated two wayes 1. After the usual manner as we have them in our Bibles and so they seem to have some dependance upon that which goes before But if we so read them the sense of them is very obscure and hard to be opened and well cleared especially in regard of this phrase of being salted with fire which is strange and unusual the like being not found else-where in Scripture as I take it And hence it is that divers expositions are given of these words by Interpreters yet all agreeing in this that our Saviour doth allude unto the Ceremonial Law of the Sacrifices set down Levit. 2. 13. wherein was commanded That all Sacrifices should be seasoned with Salt from whence our Saviour takes occasion to shew that in like sort all Christians must be seasoned with a kind of Spiritual salt signified by that materiall salt of the Sacrifices But then the question is why our Saviour doth here add fire unto salt and useth also this strange and unwonted manner of speaking to be salted with fire This hath much troubled Interpreters upon this place Now among sundry expositions of the words given by such as read them in this manner there are two more probable then the rest The first of those who by fire and salt do understand afflictions of this life with which every Christian must be purged and seasoned in this life even as the burnâ— Sacrifices were first to be seasoned with salt and then to be burnt in the fire Sic Jun. Analys The second exposition is of those who by fire and salt understand the power vertue and efficacy of the sanctifying Spirit of God with which every Christian must be purged from corruption of sin and seasoned with contrary Grace that he may be accepted of God even as the Sacrifices were to be seasoned with salt and burnt in the fire that God might accept them Sic Cartwr Now although I do not simply reject these Interpretations especially the latter yet because they both seem to be too much forced and especially because of the strangeness and unwontedness of this speech to be salted with fire Therefore I cannot but yield to the judgment of that learned man Joseph Scaliger who in his Annotations on this place is of opinion that the words in the Original should not be read thus as they commonly are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every offering made by fire or every burnt offering shall be salted so referring the word fire not to the persons of Christians but to the Sacrifices of the Law And this I probably take to be the true reading of the words Now these first words of the verse being thus read the whole verse is nothing but a plain alledging of the substance of that Law Levit. 2. 13. touching the salting of the Sacrifices as may appear by comparing the places together As there under the name of the Meat-offering and other oblations are comprehended all Sacrifices of the Law whatsoever so likewise here by burnt-offering and Sacrifice our Saviour meaneth all kind of offerings Salted with Salt That is it shall certainly be salted or it shall be throughly seasoned An Hebraism Quest Quest But to what end or purpose doth our Saviour here alledg this Law of salting the Sacrifices Answ Answ To shew what was one special thing signified by the same viz. The nature and use of the Word and Doctrine of Christ Preached and applyed in the Ministry of it that it is as salt to season Christians withall as also the necessity of it to season all Christians that hereby they may be made acceptable to God even as all the Sacrifices of the Law were to be seasoned with Salt and so offered or else they would not be accepted Now that this is probably the scope and meaning of our Saviour may appear by the verse following in which he doth more plainly compare the Ministry of the Word or the Doctrine of the Word Preached unto Salt as may appear by comparing these words with Matth. 5. 13. where he calleth his Apostles the salt of the Earth in respect of their Ministerial office of Preaching the Gospel The former reading and Interpretation of these words I do submit to the judgment of the Church Now follow the â—nstructions Observ 1 Observ 1. In
that our Saviour here compareth Christians unto the Sacrifices offered unto God in time of the Law Hence we learn that Christians ought to be as Spiritual Sacrifices or Oblations offered up unto God in this life yea they ought to offer up themselves to God as such Sacrifices Quest Quest. How are they to do this Answ Answ By separating themselves in heart and life from the World and from the service of sin and Satan and giving up themselves wholly in Soul and body to Gods service in this life As the legal Sacrifices were separated from a common to a holy use Rom. 12. 1. I beseech you brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable to God which is your reasonable service Therefore Rev. 1. 6. It is said Christ hath made us Priests unto God his Father viz. to offer up our selves to God in Sacrifice And 1 Pet. 2. 5. Ye are a holy Priest-hood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ Quest Quest Is it in the power of Christians to do this of themselves Answ Answ No but they are to endeavour and use the means and so doing God will enable them by his Spirit c. Use 1 Use 1. To answer the Papists cavilling at our Religion because they say we have no Sacrifices nor Priests to offer them to God c. Here we see the contrary that every good Christian as we teach both is and ought to be as a Spiritual Sacrifice offered to God in this life and that by himself Therefore though we hold that the Levitical Priesthood and Sacrifices being abolished by Christ there are now no Sacrifices or Priests properly so called Yet c. Vse 2 Vse 2. To stir us up to make Conscience thus to offer and give up our selves as living Sacrifices to God by renouncing the service of sin and Satan and consecrating our selves wholly in Soul and body to God in obedience Thus must thou do if thou wilt approve thy self to be a good Christian in deed Thou must separate thy self wholly from this World and service of sin and Satan and so consecrate thy self to God by obedience to his Will c. To this end consider that God is thy Creator and Redeemer c. Therefore glorify him in body and Spirit 1 Cor. 6. Observ 2 Observ 2. In that the Ministry of the Word or the Doctrine of the Word Preached is resembled to the Salt of the legall Sacrifices with which they were seasoned before they were offered to God that so they might be accepted of him Hence we learn the nature of the Word Preached together with one main end and use for which it doth serve by Gods Ordnance viz. to be as salt to season men for God to make them favoury and acceptable to God and fit for his use and service that they may be offered up as pleasing Sacrifices to him As the Salt cast upon the legall Sacrifices by the Priest served to season the Sacrifices that they might be accepted of God So the Ministry of the Word serveth to season Christians c. So in the verse following our Saviour saith that salt is good that is the Ministry of the Word is good and profitable to this end to season men for Gods use c. Quest Quest How is the Word of God Preached and applyed in the Ministery of it a means to season men for God that they may become acceptable to him Answ Answ 1. By mortifying the corruption of sin in them which makes them odious to God and by subduing it so as it reign not in them for as salt being put upon the flesh of the Sacrifices did serve to dry up and purge out superfluous moysture in them and so to take away the ill taste of them So is it the property and vertue of the Word Preached to dry up and purge out of mens hearts and lives the corruption of sin which makes them unsavoury and distastefull to God for which cause also the Word of God is sometimes compared to fire which hath likewise a purging vertue Jer. 23. 29. and to a Sword which killeth the corruption of nature and sinfull lusts in us Ephes 6. 2. By working in them the contrary work of Grace and Sanctification whereby the being renewed and changed throughout and having God's Image of Holiness and Righteousness restored in them do become acceptable to God in Christ Jesus Joh. 17. 17. Sanctify them with thy truth thy Word is truth 1 Pet. 1. 23. it is called the incorruptible seed of our new birth For as salt being put upon the Sacrifices did not onely dry up the ill humours but also give unto them a good savour and rellish so the Word Preached is a means not onely to purge out the corruption of sin from men but also to renew and sanctify them and so to make them savoury and pleasant as it were unto Gods own taste Answ Quest Hath the Word Preached this power and vertue of it self thus to season men and to make them acceptable to God Quest Answ No but from the Sanctifying Spirit of God accompanying the outward Ministry Rom. 15. 16. Paul Ministred the Gospell that the Oblation of the Gentiles might be acceptable to God being Sanctified by the Holy Ghost Esai 59. 21. Vse 1 Use 1. See that by nature all men are unsavoury and distastefull to God yea odious and abominable to him before they be seasoned by the Word even as the flesh or other matter of the Sacrifices being not â—easoned with Salt was abominable to God so is it with every one by nature by reason of the corruption of sin with which he is tainted he is as odious to God and loathsome as an unsalted Sacrifice or as raw and unsavoury flesh or other meats are unto our taste If it were not thus what need were of this Salt of the Word of God to purge and season us Labour therefore to see how loathsome thou art and unsavoury to God by nature in regard of thy sins that being truely humbled in sight hereof thou mayest be fit to be seasoned with this Spiritual salt of the Word of God applyed to thy Conscience in the Ministry of it Vse 2 Use 2. See further by this the necessity of the Ministry of the Word how needfull for all Christians and how ill we can be without it in that it is the onely outward means Sanctified and appointed of God for this excellent use viz. to be as salt to season us for God by purging out the corruption of our sinfull natures and by renewing and Sanctifying us that we may become savoury and pleasant unto Gods taste that we may become acceptable Sacrifices unto him This we cannot be without this salt of Gods holy Word and Doctrine to season us c. Without this seasoning by the Word of God we are loathsome and distastefull to God yea odious and abominable unto him See how ill we can be
without the Ministry of the Word to season us and make us savoury and acceptable to God as ill and worse than we can be without salt in our houses to season our meats c. Which therefore shews the misery of all such people and Congregations as want this Spiritual salt of the Word Preached to season them and make them acceptable Sacrifices to God How shall such be seasoned for God how shall the corruption of sin be dryed up and purged out of their hearts and lives how shall they be renewed and sanctified and so become savoury and pleasant to the taste of God himself without this salt of the Word of God to season them c They must needs be unsavoury yea rot and stink in their sins c. Oh then the blindnesse and sottishnesse of such as can be without this spirituall heavenly salt of the Word of God and feel no want or misse of it c Use 3 Vse 3. See what is to be done of all such as do desire to be accepted of God as Spiritual sacrifices they must labour to know and feel themselves spiritually seasoned for God and made savoury for his taste as it were by this salt of the Word preached To this end they must not only be careful to settle their dwellings in such places where they may enjoy the Ministery of the Word but also so to live under this Ordinance of God that they may be indeed truly seasoned therewith having the corruption of sin dryed up in them by this salt of the Ministery and the work of sanctifying grace wrought in them which may make them savoury and pleasant to the taste of God himself Look to this every one of you The rather because all that do live under the Ministery of the Word are not truly seasoned and made acceptable to God by the power and vertue of it many are like the Fish which live in the Sea and yet are as fresh as if they had never been there c. Therefore think it not enough to live in this Sea or salt-pit of the Ministery but see thou be truly seasoned by the divine power and vertue of it purging out the corruption of sin from thee and sanctifying thee throughout and giving the spiritual savour of grace to thee that thou mayst be accepted of God Labour to be truly seasoned by this salt of the Word 1. In thy mind and understanding being enlightned by it to know the Will of God c. 2. In thy heart and affections to have them purged and sanctified by faith 3. In thy whole life and practice Col. 4. 6. Vse 4 Use 4. This should teach Ministers so to preach the Word of God that it may serve as salt to season men for God in a spiritual manner and to make them savoury and acceptable to him by drying up and purging out of them the corruption of sin and working in them the grace of true sanctification which may give unto them a spiritual taste and relish c. Therefore they are not only to deliver general doctrines or truths of the Word but to make particular application of them to the people to work upon their hearts c. Eccles 12. 11. The words of the wise are as goads and nayls fastened c. Observ 3 Observ 3. In that the doctrine of the Word and Ministery of it is here compared unto salt we may hence take notice of one other Property or Effect of it in which it doth resemble salt besides that property of seasoning before mentioned namely this That as salt being of a hot and dry temper is apt to bite and fret the raw skin or flesh of ones body being applyed to it So the Word of God preached and applyed to mens Consciences in the Ministery of it is apt to fret and bite the corrupt Consciences of such as hear it and to cause pain and grief in them which is especially to be understood of the doctrine of the Law discovering and reproving the sins of men and threatning the Judgments of God against the same whereby the guilty Consciences of men are fretted and bitten as it were So Act. 2. the Jewes were pricked in heart at Peter's Sermon c. Use 1 Use 1. See the cause why men of corrupt Minds and Consciences are so apt to fret and fume against the Ministery of the Word and Ministers of it It is because the Word doth first fret and bite them in their Consciences c. Therefore Ministers are not to think strange or be discouraged hereat c. Use 2 Use 2. This must teach all such as desire to be spiritually purged and seasoned for God by this salt of the Ministery to be content and willing also to feel the fretting and biting vertue of it in their Consciences c. and patiently to endure the reproofs of it c. This salt of the Word must first bite and fret thee before it can purge or season thee Observ 4 Observ 4. Though the Ceremonial Law be abolished by Christ's death in regard of use yet here we may see that it is still needful and profitable for us to read and be acquainted with the Ordinances of that Law set down in the Books of Moses as touching the legal sacrifices c. because otherwise we cannot understand sundry places of the New Testament in which there is allusion made to those Ceremonial Rites and Ordinances as in this place and many other especially in the Epistle to the Hebrews Which therefore confuteth such as think there is now no use at all of the Ceremonial Law c. Mark 9. 50. Salt is good but if the salt have lost his savour c. Januar. 6. 1627. IN â—he former Verse our Saviour shewed the nature and use of the Ministery of the Word or of the Doctrine of the Gospel preached and applyed as also the necessity of it by comparing it with the salt used in thâ— legal Sacrifices to season them that they might be acceptable to God Now in this Verse he takeâ— occasion from that which he spake before touching the Ministery of the Word to spâ—ak further to his Disciples touching the Ministers themselves and touching their Ministerial gifts and the uâ—e or exercise of them and that by comparing Ministers unto salt in regard of their Ministerial Office and â—unction For so upon further meditation on this Text I do take these words to be properly meant of Mâ—nisters themselves rather than of the Ministery or Doctrine preached by them so that the word Salt is somewhat otherwise to be taken in this Verse than in the former There it signified the Doctrine or Miâ—istery of the Word here it signifies properly the Ministers themselves yet not simply considered in regarâ— of their persons but in regard of their Ministerial Calling and Office in respect whereof chiefly they aâ—e here resembled unto salt And that the words of this Verse are thus to be taken may appear by compaâ—ing them with Matth. 5.
Precept or Commandment Further touching this Law of Moses here mentioned and set down Deut. 24. 1. some questions are to be resolved Quest 1 Quest 1. Wherefore Moses or rather the Lord himself by Moses did by this Law tolerate or permit Divorcement of the Wife in the forenamed case of dislike or hatred conceived against her Answ Answ Not thereby to allow or approve of such Divorces for it was against the first institution of Marriage as our Saviour afterwards sheweth in ver 6 7 8. but for the preventing of a greater evill or mischief viz. the hard and cruell dealing of Husbands with their Wives as the times then were amongst the Jews For such was the cruelty and hard-heartednesse of the Jewish Husbands against their Wives as some do affirm that when once they had conceived hatred against them they would rather do them any hurt or mischief yea though it were to the wilfull murthering of them then they would live with them And this may be gathered from the words of our Saviour himself in the verse following where he saith That it was for the hardnesse of the Jews hearts that Moses did give them that Law or Precept Quest 2 Quest 2. What kind of Law was this of Moses touching Divorcement Answ Answ It was no Morall or perpetual Law to continue in force for ever at least not in regard of all the circumstances of it but it was onely a Judicial Civil or Politick Law given onely for the good and convenient ordering of the Common-wealth of the Jews and that for a time onely that is to say untill the time of Reformation as it is called Hebr. 9. 10. which was after the comming of Christ in the flesh and therefore we see that our Saviour at his comming though he did not quite abrogate this Law in regard of the substance and equity of it yet he did correct and amend it or at least open and explain the true scope and meaning of it further then ever it was before opened by teaching it not to be an absolute allowance of Divorcement in such cases of dislike and hatred conceived against the Wife but onely a permission of it for a time in regard of the hard-heartednesse of the Jews and withall by shewing expresly the unlawfulness of such Divorces as he doth afterward as we shall hear ver 9-11 of this Chapter Quest 3 Quest 3. Wherefore was the Husband commanded to give a writing or Bill of Divorcement to his Wife before he put her away Answ Answ It is most likely that the principal causes were these 1. That by this Bill of Divorcement the Wife being the innocent party might be saved harmless from being too much wronged and abused by her Husband For she having the Bill of her Divorcement to shew this was a testimony for her innocency and besides by it she being cleared from her former Husband was at liberty by this toleration before men to marry with another as the words of the Law do shew Deut. 24. 2. 2. That this might be a means to bridle and restrain such rigorous Husbands from that unlawfull practice of putting away their Wives in such cases when as they could not do it without giving them a Bill of Divorcement which would also be a perpetual testimony both against themselves to shew their hard dealing and for their Wives to clear their innocency See Esay 50. 1. So much in way of clearing these words of the Pharisees here alledging the Law of Moses touching Divorces Where 1. Consider the persons alledging this Law the Pharisees They said c. 2. Their corrupt manner and end of alledging it to justify unlawfull Divorces 3. The Law it self Observ Of the first Observ That groâ—s Hypocrites and profane or wicked men may have knowledg in the Scriptures and be able to alledg the same readily So these Pharisees here they had literal knowledg in the Law of Moses and could readily cite places out of the books of Moses So at other times as Joh. 8. 5. they alledg the Law of stoning such to death who were taken in Adultery So the profane Sadduces who denyed the Resuâ—rection and held there was neither Angell nor Spirit Act. 23. yet could alledg Scripture Matth. 22. 24. yea the Devill himself Matth. 4. Use Use Teacheth us not to rest contented with the literal knowledg of the Scriptures but withall to labour for the true understanding of the sense and meaning of the Scriptures and especially for Sanctified hearts to imbrace and yield obedience to the Word of God else we go no further then Hypocrites and Reprobates who may have great knowledg in the Letter and History of the Scripture yea they may also understand the meaning of them in a great measure yea further they may have some taste in their affections of the sweetness of God's Word and yet be but Hypocrites and Reprobates Hebr. 6. 5. Therefore above all labour for the true sanctifying and saving knowledg of the Word of God with a true feeling of the power and vertue thereof renewing and changing our hearts If this be not in thee thou mayest perish and go to Hell with all thy literal or speculative knowledg of the Scriptures If it be onely in thy head and not truely rooted in thy heart c. Of the second It is the property and manner of Hypocrites and wicked men to alledg Scripture for the justification of sin and unlawfull practices and to this end to pervert the true sense and meaning of the Scripture So these Pharisees here do alledg this Law of Moses out of Deut. 24. to justify unlawful Divoâ—ces for small and light causes then in use amongst the Jews and to this end the better to colour over the matter and to hide the true meaning of the Law they alledg the words of it in a perplexed and confused manner sometimes calling the whole Law a permission which was not so but in part an express Commandment namely in respect of the Bill of Divorcement to be given unto the Wife and sometimes calling it a Commandment as Matth. 19. 7. whereas it was in part a permission or toleration onely viz. in regard of the Divorces themselves And this hath bin an usual practice of wicked men in all ages to alledg Scripture in defence of sin both of their own sins and of the sins of others in the times wherein they lived and to this end to pervert the true sense of the Scriptures alledged by â—hem Thus all profane Hereticks which have bin both in ancient and latter times have alledged Scripture in defence of their wicked Heresies perverting the Scripture to that end So the Arrâ—ans Pelagians Manichees c. in old time So at this day the Papisâ—s Anabaptists and such like So amongst our selves there are to be found now adayes such profane men who are ready to alledg Scripture in excuse and defence of their own and others sins perverting and wresting such Scriptures to this wicked end So our
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â—8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
of externall Justice Temperance Prudence Fortitude Chastity c. as Socrates Cato Aristides Fabricius c. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law c. Use Use For admonition to all Christians and Professors of Religion to take heed of resting in this that they have some good qualities or vertues in them which are amiable or praise-worthy in themselves before God and men but above all to labour for the true Sanctifying Grace of Gods Spirit and for the power of Religion and godliness without which all their Morall or civill vertues though never so good in themselves shall do them no good at all Though thou hast never so many good civill vertues or amiable qualities c. yet if thy heart be not yet truely changed and purged by Faith in Christ thy person is odious to God and all the good things and vertues in thee though in themselves they be good and amiable and such as God commandeth and alloweth for the matter of them yet as they come from thee being out of Christ they are no way pleasing but abominable to God Therefore first cleanse the Fountain and make the Tree good that the fruit may be truely good c. Observ 2 Observ 2. We may bear a kind of love to the persons of natural and unregenerate men void of true Sanctifying Grace though not simply as they are void of Grace yet in respect of those common gifts and good things which we see to be in them as in regard of the good parts or gifts of nature which God hath bestowed on them as sharpness of Wit Memory Strength or Comeliness of body c. or in regard of their Learning or knowledg in Arts and Tongues or in regard of those Moral or Civill vertues which are in them c. In these respects and for these good things or common gifts of God in them we may love and affect them though not with that speciall and singular love which we owe to the Saints of God yet with an inferiour and common kind of love in respect of the common gifts and graces of God which are in them Reason Reas We ought to love and esteem well of the gifts of God wheresoever we find and take notice of them and therefore even in natural and unregenerate persons See Jam. 1. 17. and in respect of these gifts and good things in them which come from God we may be affected with a kind of love to them and shew the same by tokens and testimonies thereof as our Saviour did to this young man by looking amiably upon him Gal. 6. 10. Let us do good unto all c. Now doing of good is a fruit of love therefore we are to shew a kind of love to all men even to such as are but natural men c. 1 Pet. 2. 17. Honour or esteem all men This cannot be without love in respect of the good things that are in them Samuel shewed much love to Saul though a wicked man by praying for him and mourning for him when for his sin of disobedience he was rejected of God from being King of Israel 1 Sam. 15. 1. It grieved Samuel and he cryed to the Lord all night And though the Lord do blame Samuel for mourning for him chap. 16. ver 1. yet not simply for mourning but for mourning so much and so long for him Caution Caution We are so to shew love to natural and unregenerate men for the good things in them that withall we be carefull not to shew any love or liking to their sins and corruptions or to countenance them therein Distinguish between their persons and the good things in them and between their sins and corruptions Observ 3 Observ 3. If our Saviour Christ loved this young man for his Religious care and forwardness to keep the Commandements of God from his youth and though it were but an external obedience as appeareth by comparing these words with the former then on the contrary he cannot but hate and abhor such as are careless negligent and unconscionable this way He cannot but hate such as are profane and wicked from their youth c. When any begin betimes to obey Gods Commandements even in their youth this procureth the love of Christ towards them c. As on the contrary profaneness and disobedience to Gods Commandements in young men and Children is odious unto Christ causing him to hate and abhor such Use 1 Use 1. Terrour to such as are profane and wicked even from their youth and childhood like those Psal 58. 3. living in gross sins of disobedience against God's Commandements Such are odious to Christ Jesus and he will shew his hatred by taking vengeance on them if they repent not See 2 King 2. 24. Vse 2 Use 2. Parents to train up their Children in the fear of God c. Now followeth the answer of our Saviour to the young mans former reply ver 20. which answer consisteth of two parts 1. An admonition of him touching the defect or imperfection of his obedience to the Commandments One thing thou lackest 2. A Precept or Injunction in which he enjoyneth him certain duties to be practised for further tryal of his obedience and the better to discover to him the great defectiveness of it The first duty is to parâ— with all he had upon Christ's command for relief of the poor Go sell all thou hast 2. To come and follow Christ 3. To take up the Cross One thing thou lackest This is spoken in way of answer to those words of the young man to Christ Matth. 19. 20. What lack I yet To this our Saviour now answers directly telling him that he was defective and came short in one point of obedience to the Commandements which he supposed himself to have kept hitherto Quest 1 Quest 1. What was this one thing wherein he failed Answ Answ The true denyal of himself in renouncing and forsaking the sin of covetousness and inordinate love of wordly wealth This seems to be that which our Saviour chiefly aime that in telling him that One thing he came short in And this may appear 1. By the means used by our Saviour to convince him of his sin of covetousness and to discover it to him in that he enjoyneth him to go sell all he had c. 2. By the event of the matter in that he went away sad at that saying ver 22. Quest 2 Quest 2. But was there nothing else besides this one thing in which he failed Answ Answ Yes many other things but our Saviour mentioneth one especially because it was the chief and principal in which he failed and the cause of his other failings Observ General Observation Because the young man erred of ignorance in saying that he had kept the Commandements and seemed tractable and desirous to be further instructed therefore our Saviour doth not answer him roughly or deal with him by sharp reproof as he
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâ—ied of some in these last times who shall have a form of godliness but â—â—ny the power thereof Simon Magâ—s Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To â—each us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâ—reof noâ— to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good â—ryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came â—unning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ— because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâ—udicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
Salvation of others Souls must shew it self by a diligent use of all good means to further their Salvation c. Reasons Reasons 1. It is the property of true Charity not to seek her own things 1 Cor. 13. 5. that is not onely her own good but the good of others especially their Spiritual good and Salvation 2. We are fellow-members of the sâ—me body of Christ at least in profession and therefore as in the natural body the men bers have a natural care of the mutual good of each other so should we c. 1 Cor. 12. 25. 3. In the Lords Prayer we are taught to pray for the comming of Gods Kingdome therefore we are to be carefull of the Salvation of others as well as of our own that by this means Gods Kingdome may be enlarged Use 1 Vse 1. For reproof of such as have little or no care of the Salvation of others but are rather carelesse thereof Many trouble not themselves or their thoughts at all about this matter much less do they take any pains or use means to further others to the Kingdome of heaven but let the Souls of others sink or swim all is one to them like unto Cain who asked whether he was his brothers keeper What is to be thought of such surely this that themselves are not likely to be saved if they continue thus careless of the Salvation of others and do not repent of this sin I cannot believe saith Chrysostome that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour Chrysost de Sacerdot lib. 6. A Christian cannot go to heaven alone but must needs labour to drâ—w others with him Use 2 Vse 2. To exhort every one of us to this sollicitous care for the Salvation of others and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven as Prayer Instruction Admonition c. The Lord will not have us go to heaven alone but to draw others c. especially such as have charge of others ought to shew this care as Ministers of the Word Parents Masters of Families c. Paul sayes the care of all the Churches came upon him daily 2 Cor. 11. 28. Mark 10. 27. And Jesus looking upon them saith With men it is impossible but not with God c. Nov. 9. 1628. IN the former Verse we heard that when our Saviour taught his Disciples how exceeding difficult a matter it is for rich men and especially the covetous rich putting trust in riches to be saved hereupon the Disciples being astonished at the strangeness of his doctrine and considering with themselves how common and natural to all men the sin of covetousness is moved this question or doubt among themselves Who then could be saved implying the small number of such as were like to be saved especially of the richer sort if it were so c. Now in this 27. Verse the Evangelist shews how our Saviour took occasion to answer and resolve this doubt which the Disciples had privately moved amongst themselves And because as it seems they so conceived our Saviour as if he taught it to be not only hard but simply impossible for the coveâ—ous rich to be saved therefore to correct this errour in them he now teacheth more plainly how far it is impossible and how far possible for such covetous rich men to be saved that it is impossible to men but not to God c. In the words consider two things 1. The gesture used by our Saviour towards his Disciples at the time of uttering these words to them He looked on them As before Verse 23. By this gesture intimating to them that as God he knew their private conference and reasoning about the matter though he were not present with them to hear it 2. The words themselves which he uttered to his disciples consisting of two parts 1. He shews how far and in what respect it is impossible for covetous rich men to be saved even as it is for a Camel to go through a needles eye viz. With men that is in respect of mans power 2. He shews how and in what respect it is not impossible but possible for such to be saved namely With God that is in respect of the divine power of God and hereof he gives the Reason in the last words of the Verse from Gods Omnipotency Because with God all things are possible First of the gesture used by our Saviour Looking on them c. Observ Observ An evidence and proof of Christ's God-head in that he being absent and out of the hearing of the discipleâ— when they moved that question Who then could be saved yet knew and was privy to the words they spake and the conference they had among themselves This was by the power and vertue of his Divine Spirit as he was God by which he knew all things even things done and spoken out of his â—ight and hearing yea the very thoughts of his Disciples and of all other men See before upon Chap. 8. 17. and Joh 21. 17. where Peter confesseth unto him thus Lord thou knowest all things c. Of the second The words themselves here uttered by our Saviour to his disciples With men it is impossible c. Object Object It may seem that our Saviour sayes no more here of covetous rich men then may be said of such as are tainted with any other sin and do live in it For in respect of man's power it is also impossible for any sinner to be saved and on the other side it is true that by the power of God other sinners as well as the covetous may be saved Answ Answ 1. There are degrees of impossibility with men or in respect of man's power according to the different causes of it or impediments concurring to hinder that which is impossible from being effected and so that is said to be less impossible which hath â—ewer causes or less impediments to hinder the effecting of it and yet hinderances enough to make it simply impossible to be done on the other side that is said to be more impossible which hath more or greater causes to hinder the effecting of it Now of this latter kind of impossibility our Saviour here speaketh when he sayes It is impossible in respect of man's power for covetous rich men to be saved meaning that it is not only impossible but in a special manner and high degree of impossibility in regard of the many and great impediments which hinder the salvation of such in respect of man's power in regard whereof it is more impossible for the covetous to be saved than for sundry other kinds or sorts of sinners which live in other sins â— Whereas our Saviour sayes That by the power of God it is not impossible but possible for covetous rich men to be saved although the same may be said also of such as live in
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
So was it also with Judas he had the leaves of a fair profession but no true fruits of sanctifying Grace proceeded from him So many in our times are like this leafy Fig-tree which bare no fruit They make a fair shew and profession of Religion yet are destitute of all true fruits of Grace and yet are destitute of all true fruits of Grace in heart and life As it is prophecyed of these times 2 Tim. 3. 5. that some should have a form of godliness but should deny the power thereof Vse Use Take heed then how we rest in any outward shew or profession of Religion though never so glorious but above all examine what truth of Religion is in us what power of godliness in our hearts what true fruits of Grace we bear or bring forth to God Look whether we be good Trees such as are planted in the house of God Psal 92. 13. which do not onely flourish in leaves but bring forth fruit Think it not enough to have the leaves of a good profession before men but look what true fruit we bear and bring forth to God and unto Christ Jesus what fruit of Faith Repentance Newness of life what fruits of Holiness and Righteousness of Patience meekness humility self-denyal c. The rather because there is in many a fair shew and appearance of fruit where is no true fruit at all a fair profession of Religion before men and yet no truth or power of Religion nor fruits of Grace before God Some bring forth fruit in some kind but are not fruitfull in all good works not filled with all the fruits of Righteousness Others bring forth fruit for a time and are not constant therein but decay and grow barren losing their first fruitfulness c. On the contrary Psal 42. The Trees planted in Gods house c. Therefore examine whether we be truly fruitfull in the profession of Christ and the Gospell without this all our shews and fair profession shall do us no good Remember Matth. 7. Not every one that saith Lord Lord c. And Matth. 5. 20. Except your Righteousness exceed the Righteousness of Scribes c. Now followeth the malediction or curse it self denounced by our Saviour against this barren and fruitless Fig-tree ver 14. Jesus answered and said unto it No man eat fruit of thee hereafter c. Jesus answered This is an Hebraism answering being put for speaking as it is often in other places Matth. 11. 25. At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth c. No man eat fruit of thee c. Matth. 21. 19. The curse is set down in other words viz. thus Let no fruit grow on thee hence forward for ever He threatneth it with perpetual barrenness yea that it should wither c. More to be understood then is expressed But it comes all to one in effect and substance and it is most probable that our Saviour used all the words set down both by Matthew and Mark in denouncing this curse Now although upon the denouncing of this curse the Fig-tree withered or dryed up by the roots as we shall hear ver 20. yet we must not think that the destruction of the Fig-tree was the end which our Saviour aimed at in denouncing this curse especially seeing his usual manner at other times was not to do hurt but good by his Miracles neither did he denounce this curse out of any impatiency or discontentedness against the Fig-tree for not yielding him fruit to quench his present hunger but there were other causes or ends for which he thus cursed it 1. That by this Curse denounced against the fig-tree he might as in a Type foreshew the Curse and Judgment of God which should come upon the hypocritical Nation of the Jews for their hypocrisie and for their barrenness and unfruitfulness in grace notwithstanding the means of grace and salvation which they enjoyed in that they being as Trees planted in God's Garden or Vineyard of his Church that is to say being a people outwardly called of God to be his Church and enjoying the outward means of grace and salvation yet did not bring forth fruits of grace answerable to the means they enjoyed but were altogether barren and unfruitful having only a shew of Religion and grace without any truth and substance thereof Therefore our Saviour shews that they should as barren Trees be accursed that is the wrath of God should come upon them for their hypocrisie and unfruitfulness yea they should by the just Judgment of God be destroyed and rooted out from being a Church and People as not many years after it came to pass in the last and final destruction of Hierusalem by the Romans which happened about 40. years after this time 2. Another end which our Saviour aymed at in cursing this barren fig-tree was thereby to shew his Divine power in working a Miracle viz. in causing the Fig-Tree suddenly to wither and dry up by the roots 3. That from the miraculous effect which followed upon his denouncing this curse against the Fig-tree he might take occasion to commend to his Disciples the power and vertue of faith and to exhort them to the practice of it as he doth afterward Verse 22. c. Mark 11. 14. And Jesus answered and said unto it No man eat fruit of thee hereafter for ever c. Nov. 29. 1629. Observ 1 Observ 1. IT is a fearful and dangerous thing for any people or persons to live unfruitfully under the means of grace and salvation vouchsafed of God unto them To enjoy the ordinary means of grace as the Ministery of the Word and Sacraments and not to profit by them in bringing forth fruits answerable as fruits of faith repentance reformation of life c. but to be barren and unfruitful under these means of grace is a fearful and dangerous thing In that it provoketh the Wrath and Judgment of God against such a people yea the heavy Wrath and Curse of God causing him to destroy and root out such a people for this sin of barrenness and unfruitfulnesse c. Now that this sin of unfruitfulnesse under the means of grace doth thus provoke and bring the heavy Wrath of God upon such as are guilty of it is further proved Luke 13. by the Parable of the Husband-man who having planted a Fig-Tree in his Vineyard and bestowing cost upon it and finding it unfruitful threatens to cut it down c. So Esay 5. 5. the Lord having bestowed great cost and care upon his Vineyard and yet finding it unfruitful threatens to take away the hedg thereof that it may be eaten up and to break down the Wall of it c. that is to destroy and lay it waste To this purpose also is that Heb. 6. 8. where barren Christians living unfruitfully under the means of grace are compared to barren ground bearing thorns and briars which is rejected and is nigh unto cursing and whose
hard to flesh and bloud yea impossible to nature as impossible as to remove a Mountain yet this is thy comfort if thou canst but believe in God and in his power and if thou canst by the same Faith believe and rest upon Christ Jesus the Son of God thou shalt have strength to do all that is required of thee As our Saviour said before chap. 9. ver 23. to the father of the Lunatick Child If thou canst believe all things are possible c. So here though thou be weak in thy self and unable to do the least good work yet there is power enough in God and in Christ and his power is made perfect in weakness Though never so weak in thy self yet strong in the Lord and in the power of his might c. yea further though thy Faith be as yet but weak yet if it be a true Faith it shall strengthen thee and by it thou shalt receive power from God to overcome all difficulties and to do great and wonderfull things so far forth as God shall call thee to performance of them Observ 2 Observ 2. In that our Saviour here opposeth doubting and believing one against the other as contraries see that although doubting may stand with Faith in some degree yet it is not of the nature of Faith but directly opposite unto it even as contrary as fire to water as darkness to light Therefore they are in other places also opposed one against the other as Rom. 4. 20. Abraham staggered not at the promise of God through unbelief but was strong in Faith c. and Jam. 1. 6. Let him ask in Faith and waver not c. To be observed against the Papists who commend doubting and count it humility c. so to believe as to rest in doubt also touching the pardon of our sins and Gods favour c. As on the contrary they count it presumption to believe so as not to doubt of these rules we have a special revelation from God to assure us hereof But if this were so then doubting should be commendable and of the nature of Faith whereas contrariwise it is a sin and most opposite and contrary to true Faith We grant that doubting is alwayes mingled with Faith but it is not of the nature of it but contrary Observ 3 Observ 3. Here also we may see that although true Faith may stand with some kind of doubting yet there is a kind of doubting which cannot stand with true Faith in one and the same heart viz. such doubting or distrust as is yielded unto and not resisted but suffered to prevail in the heart This doubting cannot stand with Faith but true Faith where it is doth exclude all such doubting and unbelief Here that of the School-men is true Fides non exeludit omnem dubitationem sed vincentem Reason Reas True Faith being contrary to doubting cannot but resist it by Prayer and other means yea it doth not onely cause us to resist doubting and unbelief but so to resist as to prevail and overcome it though not at all times for sometimes doubting may have the upper hand in a true Believer yet usually and for the most part at least it will get victory in the end Vse Use See then that where there is no resistance and striving against unbelief but a yielding to it c. there is no true Faith which shews how fearful and dangerous it is for any to harbour doubtings or distrust and to give way to it without resistance On the contrary labour by all means to resist it c. Mark 9. 24. Observ 4 Observ 4. Lastly In that it is said shall not doubt in his heart but believe c. See what is the proper seat or subject both of unbelief and of Faith viz. the heart of man by which we are principally to understand the will and affections Some indeed do place Faith in the mind and understanding which is true in some respect namely so far forth as Faith doth comprehend in it a knowledg and assent of the mind to the truth of those things which we believe Thus it is in the understanding But if we consider Faith as it is an affiance or confidence in God and in Christ and in the Word and promise of God wherein the nature of Faith chiefly stands thus it is in the heart that is in the will and affections most properly Rom. 10. 10. With the heart man believeth unto righteousness c. See Act. 8. 37. and Ephes 3. 17. Mark 11. 24. Therefore I say unto you what things soever ye desire when ye pray believe that ye receive April 11. 1630. them and ye shall have them IN the two former Verses our Saviour exhorted his Disciples to the practice of Faith in trusting or relying upon God for the obtaining of the gift of Miracles and whatsoever else they desired and was needfull for them and withal he shewed them the power and vertue of true Faith that if they could believe they should be able to do great and wonderful things even as hard as the removing of a Mountain Now having thus shewed the power and efficacy of Faith he doth from hence take occasion in this 24th verse further to urge his former exhortation to the practice of Faith and withal takes occasion to speak of Prayer one principal work of Faith and a further means subordinate to Faith for the obtaining of the gift of Miracles and whatsoever else was needfull for them So that as before he exhorted them to the practice of Faith in general so now more particularly he stirs them up to the practice and exercise of Faith in the duty of Prayer shewing also the power and vertue of this Faith in Prayer in that it maketh prayer effectual for the obtaining of those things which Believers do pray for First open the words Therefore q. d. seeing true Faith is of such power and vertue as to do so great and wonderful things even above nature c. I say unto you Here he repeateth again one part of that serious and earnest asseveration used by him before in the former verse avouching the truth of that which he speaketh in his own name and by his own Authority What things soever ye desire when ye pray Whatsoever things ye ask of God in Prayer with desire to obtain them Believe that ye receive them Labour by Faith to be firmly and undoubtedly perswaded and assured that ye shall obtain your requests at the hands of God That ye receive them That ye shall most certainly receive them as if ye had them already The present Tense put for the future to shew certainty And ye shall have them Ye shall certainly obtain your sutes and requests and be partakers of those things which ye so ask of God in Prayer In the words consider four things 1. The ground of the exhortation implyed in the first word Therefore 2. The manner of propounding and urging the exhortation with an earnest and
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ— before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the
farther if time would suffer considering the want of love amongst us of late and the many jarrings and discords which have been together with the malicious and revengeful courses practised by some of you one against another I do now once again admonish you as I have done heretofore to look to your selves in the fear of God and to beware you come not in such grosse and scandalous sins as these are to the Lord's Table Mark 11. 27 28. And they come again to Jerusalem and as he was walking in the Temple there come to him the May 23. 1630. chief Priests and the Scribes and the Elders and say unto him By what Authority dost thou these things and who gave thee this Authority to do these things THe 5th and last part of this Chapter Our Saviours answer to the chief Priests Scribes and Elders questioning with him about his Calling and Authority which he had to do those things which he had now lately done at Jerusalem and in the Temple Where consider three things 1. Their questioning with him about his authority ver 27 28. 2. His answer to them and confutation of them by demanding of them another question touching the Baptism of John whether it were from heaven or of men c. ver 29 30. 3. The Consequents that followed hereupon ver 31. to the end Of the first consider four things 1. The place where they thus questioned our Saviour which was in the Temple at Jerusalem 2. The occasions which were two 1. His comming again with his Disciples to Jerusalem 2. His walking in the Temple 3. The persons that thus questioned his Authority The chief Priests Scribes and Elders 4. The fact it self viz. their comming to him and questioning with him about his Authority which he had to do those things which he did By what authority dost thou these things c. Of the first I have spoken before upon this Chapter Of the second the first occasion They come again to Jerusalem viz. from Bethany whither he went out with his Disciples the evening before as we heard ver 19. And this their return to Jerusalem here mentioned was upon the second or third day after our Saviour's triumphant riding into the City whereof we heard before in this Chapter being the same day on which he exhorted his Disciples to the practice of Faith and taught them the power and vertue of it upon occasion of the sudden withering of the Fig-tree which he had cursed the day before See before upon ver 15. and ver 19 20. Now followeth the second occasion his walking in the Temple Object As he was walking c. Object Matth. 21. 23. It is said as he was teaching c. And Luke 20. 1. As he taught the people in the Temple and preached the Gospel Answ Answ Either he did teach the people as he walked in the Temple as some think he did at least some part of the time of his being there that so he might be heard of the more the throng of people being great about him Gerard. harm Evang. or else the words of Matthew and Luke are to be understood in the divided sense As he was teaching that is about the time of his teaching viz. immediately after or soon after he had done teaching the people this happened Touching our Savioursusual custome when he came to Jerusalem at any time viz. that he used to go first into the Temple and there to teach the people and to confirm his Doctrine also by Miracles we have heard before in this Chapter Observ 1 Observ 1. His constant and unwearied pains and diligence in the duties of his Calling and publick Ministry viz. in teaching the people and doing good by Miracles for confirmation of his Doctrine Luke 19. 47. He taught daily in the Temple To stir up all to the like pains and diligence in the duties of our Callings especially Ministers of the Word 2 Tim. 4. 1. Observ 2 Observ 2. Though the chief Priests and Scribes sought his life as we heard ver 18. yet for all that he doth not refrain or forbear comming to Jerusalem and into the Temple and teaching the people there and that daily Hence learn that we ought not to forsake our Calling or to give over the duties of it which God calls us to perform for fear of outward dangers which may happen to us but we are to go on couragiously and constantly in our Callings doing the duties God requireth of us so long as we may and have oppoâ—tunity notwithstanding all dangers which may befall us knowing that God who hath called us to the performance of such duties is able to protect us against all enemies and dangers and he will do it as he hath promised Ps 91. 11. He shall give his Angells charge over thee c. Joh. 11. 8. Our Saviour went boldly into Judaea though the Jews had before sought to stone him there True it is that we have not the same power to defend our selves and to escape or deliver our selves from danger as our Saviour Christ had being God as well as man and therefore we are not rashly to cast our selves upon needless dangers without a calling but when we have a calling from God to do any duty we are to do it without fear of any dangers that may befall us for or in the doing of it knowing that God is able to protect and keep us in the midst of greatest dangers and he will do it so far as shall make for his glory and our good Besides if it be so that we must needs come into danger yea into greatest danger even of life it self if God have so appointed we cannot better or with more gain hazard or spend it then in doing the duties of our Calling which God hath called us to perform Mark 8. 35. Whosoever shall lose his life for my sake and the Gospel's the same shall save it This should move both Magistrates and Ministers and all others in their places and callings to go on with courage and constancy in doing those duties which God requires of them without fear of enemies or any dangers which may befall them knowing that God can and will protect them against all and in the midst of all Therefore we are to commit our Souls and bodies to him in well-doing and by Faith rest on his power and protection in all dangers which may happen to us in our Callings Act. 20. 24. Though bonds and afflictions did abide for Paul at Jerusalem yet he feared not to go thither neither was his life dear to him as he sayes so that he might finish his course and the Ministry he had received of the Lord Jesus c. See Matth. 10. 28. Mark 11. 27 28. There came to him the chief Priests Scribes and Elders c. May 30. 1630. OF the third the persons that questioned with our Saviour about his Calling and Authority c. The chief Priests Scribes and Elders Of these see
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
sufficient alone to work the Miracle Answ Answ He used these outward actions or gestures not as means for the effecting of the miraculous cure as if the healing vertue were in the Spittle for that was effected onely by his Word and Divine Power but as outward signs and testimonies or pledges of his Divine Power and gracious good Will to cure the deaf and dumb man and that for the helping and strengthning of the Faith of the Person that was to be cured and of those that brought him to Christ He put his fingers into the ears of the party to shew that he had power to restore unto him or to bestow on him the use of his Hearing and that it was his Will to do it So also he touched his tongue with Spittle to shew his Power and Will to bestow on him the free use of his Speech Now upon this place the Papists would ground one of their foolish Ceremonies used in administring â—he Sacrament of Baptism For from Christ's practice in spitting and touching the tongue of the deaf and dumb man they have drawn their Ceremony of touching the ears and nostrils of the party to be baptized with the Spittle of the Popish Priest which they do in imitation of Christ that as he in healing the body used Spittle so likewise the use of Spittle by the Priest may be a means to heal the Soul of the party baptized See the Rhemists on this place But here is no ground for this foolish absurd Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony of spittle extraordinarily in the working of a Miracle by his divine Power whereas they use it ordinarily in the Sacrament of Baptism 2. Christ used it onely as a signe of miraculous healing of the Body The Popish Priests use it as an effectual means of healing the Soul and as a means to conjure and cast out the Devil out of the party to be baptized for it is a part of their solemn Exorcisms used before Baptism 3. Christ used it to one that was of years they to Infants 4. He touched onely the Tongue of him that was half dumb whereas the Popish Priests use to touch the Ears and Nostrills c. But to leave them and to come to the Instructions from our selves Observ 1 Observ 1. See here how hard and slow we are by Nature to believe and apply to our selves the saving Power and Mercy of God and of Christ for the helping of our Bodies or for the curing and saving of our Souls else what need our Saviour to have used these Gestures Labour to see this our naturall unbelief c. Observ 2 Observ 2. See the great Goodness and Mercy of Christ toward such as are weak in Faith not onely bearing with their weakness and not rejecting them for it but also using the best means to help and strengthen their Faith and to cherish it in them Esay 42. 3. A bruised Reed shall he not break c. that is he shall not extinguish but cherish the least measure of true Faith and other sanctifying Graces in the Faithfull Thus he used means to help the weak Faith of Thomas the Apostle Joh. 20. 27. bidding him to behold his Hands and to put his own hands into Christ's side c. So Matth. 14. he helped and strengthened the weak Faith of Peter and the other Disciples being in danger of drowning on the Sea Hence it is That he hath ordained the Ministery of his Word and the use of the Sacraments for the helping and strengthening of such as are weak in Faith Use 1 Use 1. Comfort for such as do feel and complain of the weakness of their Faith and are truly grieved and humbled for it Let them not be discouraged Christ is so far from rejecting them or their Faith because of the weakness thereof that he is ready and willing by all means to help comfort and cherish it in them and to this end hath he appointed excellent means as the Ministery of the Word and Sacraments c. which if we conscionably use we shall find and feel them effectuall through the gracious working of his Spirit to help and strengthen our Faith Vse 2 Use 2. See what is fit to be done of all such as find and feel such weaknesse of Faith in themselves if they would have it confirmed in them seek unto Jesus Christ the Authour and Finisher of our Faith as he is called Hebr. 12. and pray unto Him to help and strengthen thy Faith to settle thy Heart more and more in a stedfast belief of God's Promises c. Use 3 Use 3. Let all Christians imitate Christ himself in being carefull by all good means to help and strengthen the weak Faith of the Brethren and Sisters in Christ by praying for them by comforting them out of the Word of God against their Sins and the Temptations of Satan by acquainting them with the infinite Mercy of God and with his most gracious Promises made to penitent Sinners c. Especially Ministers of the Word should do this Luke 22. 32. Peter being Converted must strengthen his Brethren in Faith Isa 35. 3. Strengthen the weak Hands and confirm the feeble Knees c. Herein follow Christ See Isa 50. 4. Rom. 14. 1. So much of the two first Actions or Gestures used by our Saviour in working this Miraculous Cure Now follow the other two viz. His looking up to Heaven and his sighing Touching the first His looking up to Heaven This Gesture is used 1. To shew and testifie from whence he received the divine Power and Gift of miraculous healing even from Heaven that is from God himself 2. To shew that he prayed unto God his heavenly Father for the benefit of this miraculous Cure to be bestowed on this man that he might have the use of his Hearing and of his Speech c. For although as he was God he was equal with God the Father and had this Power of working Miracles of himself and so had no need to pray to his Father for it yet as he was Man and as he was Mediatour he was Inferior to God the Father and so he received this Power and Gift of working Miracles from his Father and in this respect He now prayed unto God his Father that by his divine Power the benefit of this Miraculous Cure might be bestowed upon this party So at other times he used to pray unto God for Power and Assistance in the working of other Miracles as Joh. 11. 41. Observ 1 Observ 1. See what is to be done of us for the obtaining of any Blessing Spirituall and Temporall which we desire for our selves or others we are to look up to Heaven for it that is to seek unto God by prayer of Faith for it If Christ