what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâ—aining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâ—s matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâ—ed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâ—her saith of us by Nature Unusquisque nostrâ—m gestat in siâ—u suo magnum Monachum c. We every one â—â—rry a great Moâ—k in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasâ—n This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâ—om that is to abandon all Popish conceitâ— of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
there and he thereupon rehearsed the summe of both Tables of the Commandements 1. Thou shalt love the Lord thy God with all thy heart with all thy soul c. 2. Thy Neighbour as thy self Upon this our Saviour replyes thus unto him This do and thou shalt live Reason Reason This is the Condition of the Legal Covenant of Works viz. perfect obedience to be yielded to the whole Law and to every part of it and that in the highest degree So understand the tenure of this Covenant Levit. 18. 5. Ye shall keep my Statutes c. which if a man do he shall live in them As on the contrary the Condition of the Evangelical Covenant is Faith in Christ Act. 16. 31. Believe in the Lord Jesus and thou shalt be saved c. Therefore such as look to be saved by the Legal Covenant must keep the Condition of it viz. perfect obedience to the whole Law in the highest degree c. Use Use Hence gather That it is impossible for any to be justified or saved by their own good works or inherent righteousnesse forasmuch at none can thus be saved without perfect obedience yielded to the Law which none is able to perform since Adam's fall Therefore Gal. 3. 10. As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things c. Which shews the misery of all such as seek Justification or salvation by their own good works as Papists and some ignorant people in our Church who think to be saved by their good meaning good prayers and good serving of God c. They seek salvation by such a way and means as by which they can never attain to it that is by their own good works and obedience to Gods Commandements which being imperfect is so far from justifying or saving them that on the contrary it makes them lyable to the curse of God Quest 1 Quest 1. Are not good works then necessary to the attainment of Salvation Answ Answ Yes as fruits and testimonies of our faith in Christ shewing the truth and soundnesse of it but not as meritorious causes of salvation We cannot be saved without good works though we be not saved by or for the dignity or worthinesse of them Ephes 2. 9. We are not saved by works as meritorious causes c. and yet Verse 10. God hath ordained them for us to walk in They are via Regni c. Bernard Quest 2 Quest 2. Why then is the Legal Covenant set down in Scripture c Answ Answ See Perkins on Gal. 3. 12. Observ 2 Observ 2. One use for which the Moral Law doth serve is To bring men to a sight of their sins and imperfections and so to humble them before God especially such as were never yet thus humbled nor brought to a true sight of their sins but are puâ—â—ed up with a conceit of their own goodnesse and righteousnesse in themselves Our Saviour perceiving this young man to be thus conceited of himself sends him to the Law putting him in mind of that perfect obedience which it requireth of all that look to be justified or saved by their good works that by this means he might bring him to a true sight of his sins and humble him before God if it might be This was the end our Saviour aymed at in referring him to the Commandements of the Law and requiring him to keep them perfectly if he would enter into life that he might by this means discover to him his sins and the imperfection of his obedience to the Law although the young man did not make so good use as he should have done of our Saviour's Admonition but stood still to justifie himself as if he had already kept the Law perfectly c. Howsoever by the scope and drift of our Saviour in urging him to the obedience of the Law thereby to humble him if it might be in sight of his sins and disobedience we may see that this is one special use of the Moral Law of God for which it serveth and is to be applyed unto men viz. to bring them to sight of their sins and so to humble them before God in regard of their unability to keep this Law Rom. 3. 20. By the Law is the knowledg of sin and Rom. 7. 7. I had not known sin but by the Law This use the Law hath both in the regenerate and unregenerate but especially in the unregenerate and such as are yet meer natural men and never truly humbled or brought to a true sight of their sins Use Use See then how fit and necessary it is for the Law to be preached and urged unto men by the Ministers of God especially to such as are yet in their natural estate and never yet humbled for their sins nor brought to a true sight of them but are rather puffed up with conceit and opinion of their own goodnesse and righteousnesse by Nature To such the doctrine of the Law is most necessary yea first to be preached to them before they can be fit to have the promises of the Gospel applyed to them They must first have the Law urged and pressed to their conscience to shew them their sins and misery by nature how unable they are to keep the Law and consequently to be justified or saved by their own righteousnesse and good works and therefore to drive them out of themselves to seek salvation by faith in Christ alone c. Then being thus by the Law truly humbled c. they are fit to hear the glad tydings of the Gospel and never till then which shews the folly and ignorance of such as would not have the Law preached but the Gospel onely These are their own enemies And this is all one as if a Chirurgion should first lay on a heaâ—ing plaister to skin over a wound or sore in the body before he have searched the wound c. Observ 3 Observ 3. In that our Saviour appealeth to his knowledg Thou knowest the Commandements c. we may learn That Christians living in the Church should not be ignorant of the Commandements of the Moral Law of God but well acquainted with them for else they come short of this young man here Neither ought we onely to know the words of the Ten Commandements but also to be acquainted with the matter and true meaning of them And herein we should outstrip this young Ruler who although he had some literal knowledg in the Law and did also in some measure no doubt understand the meaning of the Commandements yet not so truely or thorowly as he should have done as appeareth in that he thought he had kept them all from his youth which he would never have supposed if he had truely understood the meaning of the Law Therefore in this we ought not onely to be equall with him but to go beyond him in being carefull not onely to know and be familiarly
the Ceremoniall Law as themselves did See Ver. 1 5. On the contrary the Gentiles would have the Jews live as they did and follow their example and therefore they spake evil of them that would not do so as we may see 1 Pet. 4. 4. Vse 1 Vse 1. Take heed of this Sin which is so naturall to us viz. this desiring and seeking to bind others to be conformable in every thing to our example In things which we know to be not only lawfull but necessary being commanded in the Word of God we may and ought to desire that others should follow our good example But there are some things in which we may not tye others to our example namely in things indifferent in their own nature being neither simply forbidden nor simply commanded in the Word of God In the use of these we are not to tye others absolutely to our practise in every respect but we must be conrent that their practise differ from ours knowing and remembring that there is great difference in the consciences of Christians touching the use of things indifferent some mens consciences being weak and some stronger some also being otherwise informed then others touching the using or not using of such things and therefore we must beware of condemning or judging amisse of others onely because their practise differeth from ours in the use or omission of such indifferent things Rom. 14. 2 3. One believeth that he may eat all things another who is weak eateth Hearbs Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth For God hath received him Vse 2 Vse 2. Now further if in the use of things different we may not tye others to our example then much lesse may we do this in the practise of sin and of things simply unlawfull and forbidden in the Word of God this therefore must be far from us Observ 5 Observ 5. In that the Disciples of the Pharisees go about to cause dissention and debate between Christ's Disciples and John's Disciples about Fasting Hence observe that it is the property of wicked men to sow the Seeds of strife and dissention in the Church among good men and Professours of Religion This is Satan's Policy to set such on work to make debate and discord among Christian Brethren that by this means he may hinder the course of the Gospel In the Apostles times the unbelieving Jews stirred up much strife and contention in the Churches planted by the Apostles touching the Use of the Ceremonies of Moses Law And so in all Ages and Times of the Church since there hath been many wicked Hereticks who have stirred up great dissentions in the Church Vse Use Take heed that we have no hand in stirring up contention and discord in the Church of God Let not the Devil use us as his Instruments to this purpose Remember that it is the practise of wicked men See Rom. 16. 17. Mark 2. 19 20 21 22. And Jesus said unto them Can the Children of the Bride-chamber fast while the Bride-groom is with them As long as they have the Bride-groom with them they cannot fast But the dayes will come when the Bride-groom shall be taken away from them and then shall they fast in those dayes No man also seweth a piece of new Cloth on an old Garment else the new piece that filled it up taketh away from the old and the rent is made worse And no man putteth new Wine into old Bottles else the new Wine doth burst the Bottles and the Wine is spilled and the Bottles will be marred But new Wine must be put into new Bottles VVEE have heard of the Question moved by the Disciples of John and of the Pharisees unto our Saviour Christ concerning Fasting in which they demanded why his Disciples fasted not seeing themselves used often to fast Now followeth the Answer of our Saviour unto their Question in which he sheweth and proveth against them that it was not expedient for his Disciples to be tyed at that time to such a strict course of Fasting as they tyed themselves unto This he proveth by two Reasons The first drawn from the Circumstance of the present time which was such as did not sute or agree well with Fasting Christ the Bride-groom of the Church being now present with them and his Disciples being as it were the Children of the Bride-Chamber so long as they had the presence and company of the Bride-groom with them it was a fitter time for them to rejoice than to mourn and fast ver 19. And this is amplifyed further ver 20. by the contrary time to come when the Bride-groom should be taken from them which time should be a time fitter for Fasting The second Reason is drawn from the consideration of the weakness of his Disciples in regard whereof they were not fit to be urged as yet to the frequent exercise of Fasting it being a strait and hard course of life which weaker Christians such as his Disciples yet were being but newly and lately called were not able to undertake and go through with Now this weakness of his Disciples and their unfitness to be urged to such a strait and hard course of often Fasting is set forth by a double comparison the one taken from an old Garment which by reason of the weakness and rottenness of it is not fit to have a new strong piece of cloath sowed unto it lest by this means the new piece being too strong for the old Garment do make the rent worse The other Comparison is taken from old Bottles which by reason of their oldness and weakness are unfit to have new and strong Wine put into them lest by reason of the strength of it striving for vent it burst the Bottles and so both Wine and Bottles be marred Now both these comparisons are used onely to shew how unfit Christ's Disciples were to be tyed and bound to fast even as unfit as an old Garment is to be pieced with a piece of new and strong cloath and as old Bottles are unfit to hold new and strong Wine Children of the Bride-Chamber That is Christ's Disciples so called in respect of their near familiarity with Christ the Bride-groom of the Church in as much as they were his ordinary companions whilst he lived upon Earth The Phrase is borrowed from the Hebrews who call those Children of any thing who do properly belong or are peculiarly appointed unto that thing whereof they are said to be Children So they call Children of death and Children of destruction such as are appointed unto death and destruction Children of the Kingdom such as belong to the Kingdom c. So here Children of the Bride-Chamber that is such as were familiar companions of Christ the spiritual Bride-groom and belonging after a special manner to his Bride-Chamber as it were Can they fast That is Is it meet they should be urged to this strait course and practice of frequent
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
the Law of God because it is a sin so naturall to us and such a sin as not only gross hypocrites are guilty of but even good Christians are too much tainted with it Therefore every one to strive against it and on the contrary to labour first and principally for the power of godliness and to yield inward obedience of heart to the Law of God together with outward obedience and conformity to the same Observ 2 Observ 2. In that this young man was too well conceited of his own righteousness supposing that he had kept all the Commandements from his youth when it was nothing so as will appear afterward this teacheth us That it is a natural corruption in men to think too well of themselves and their own goodnesâ— and righteousness before God It was the fault of this young Ruler and the common and general sin of the proud and self-conceited Pharisees as we may see in him Luke 18. 11. who thought himself better than other men and better than the Publican when he was indeed worse c. Luke 10. 29. when our Saviour bid the Scribe that came to him keep the Commandements if he would inherit eternal life it is said he was willing to justifie himself c. So are we all by Nature willing to justifie our selves before God apt to have too great an opinion of our own goodness and righteousness Rom. 10. 3. The Jews sought to establish their own righteousness c. Revel 3. 17. The Church of Laodicea thought her self to be rich and increased in goods and to have need of nothing and yet knew not that she was wretched miserable poor blind and naked Thus the proud Papists at this day think by their good works to be justified and to merit heaven c. that they can also perfectly keep the Law c. So the Anabaptists c. Use 1 Use 1. See one cause why so many are apt to cleave unto the Popish Religion because it teacheth men to have a good opinion of their own good works and inherent righteousness which is a natural conceit and so that Religion agreeing so well with the corruption of man's Nature hath the more followers to embrace it Use 2 Vse 2. The more natural it is unto us to think too well of our own goodness and righteousness before God the more must we labour and strive against this spirituall pride and self-conceit using all means to mortifie and crucifie this opinion in our selves The rather because it is so pernicious and dangerous an enemy to grace God having threatned to resist the proud and promised his grace to the humble Labour therefore for humility to deny thy self and to renounce and abandon all conceits of thy own righteousnesse On the contrary learn to see and acknowledg thy sins and unrighteousnesse c. Esay 64. 6. Gal. 6. 3. Mark 10. 21. Then Jesus beholding him loved him and said unto him One thing thou lackest c. Aug. 3. 1628. IN this Verse is contained the fourth and last part of the Conference between our Saviour and that young Ruler which came to enquire of him touching eternal life viz. our Saviour's Answer unto the young man's Reply made unto him in the former Verse professing That he had kept all the Commandements of the second Table and that from his youth To this our Saviour now answereth in this 21. Verse But 1. is set down the outward gesture and carriage of our Saviour used toward the young man which is partly outward He looked on him Partly inward He loved him The former a sign and testimony of the latter 2. The Answer it self which he returned unto him He said unto him One thing thou lackest c. Jesus beholding him loved him He shewed and testified his love and good will toward him by his loving or amiable countenance Quest Quest How could Christ love him seeing he was a close hypocrite and addicted to covetousnesse as he afterward shewed himself to be by going away sorrowful c. Answ Answ 1. It is not to be understood simply of love to his person but of his love liking and approbation of those good things which he saw to be in him as his care to seek after eternal life his reverent estimation of Christ's Person his zeal and forwardness in the outward profession of Religion and care to keep the Commandements according to his knowledg of them even from his youth as also his teachableness in that he asked What more he lacked Matth. 19. In respect of these good and commendable properties which he saw to be in him he is said to have looked lovingly upon him though otherwise as he was an hypocrite and covetous he could not truly love his person but did rather hate and abhor the same 2. There is a two-fold love of Christ 1. Common to all men even to the profane and wicked as they are men This moved him to do good to all that came or were brought to him curing them c. 2. Special to his Elect and faithful Disciples and Servants Here the former is meant Observ 1 Observ 1. That even in meer natural and unregenerate men void of true grace there may be some good and amiable qualities and properties found such qualities vertues and good things as may procure love from God and men I say not only from men but from God and from Christ Jesus the Son of God that is to say a kind of common and general love such as our Saviour here shewed to this young Ruler for the good things he saw in him as for his religious care and forwardness not only to know but to keep the Commandements of God from his Youth yea from his Childhood his civill life and care to refrain gross sins as also his tractableness and readiness to learn of Christ c. These and the like good and amiable qualities and Civill or Moral vertues may be and often are found in such as are but meer natural men void of all truth of sanctifying grace yea in such as are profane and wicked In some of the wicked Kings of Israel were some good things found which were in themselves pleasing to God as in Ahab his outward humiliation of himself by Fasting c. upon the Prophets threatning of him 1 King 21. 29. So in Jehu there was a kind of zeal in Gods cause in cutting off the whole Idolatrous house of Ahab See 2 King 10. 30. In the Scribes and Pharisees there were many civill vertues and good things to be found as their zeal and forwardness and strictness in outward duties of Religion and their care to refrain gross sins before men as we may see by him Luke 18. 11. In wicked Judas there were many good properties and vertues else our Saviour would never have chosen him into the number of his Apostles So in Herod Mark 6. 20. yea who knows not that even amongst the Heathen were many which excelled in some Moral and civill vertues
and imbraced and no otherwise Vse 1 Use 1. See that the many and great afflictions which the Saints of God suffer in this life are no hinderance at all to the truth of Gods promises of temporal blessings and prosperity made to his children in as much as all such promises do include this condition of the Crosse Vse 2 Use 2. See the folly of such Christians who because the Lord hath in his Word made many excellent promises of temporal blessings to his Saints and servants do hereupon promise to themselves a life of ease and outward prosperity free from troubles c. As if God had not annexed the condition of the crosse to all his temporal promises of this life or as if he had not as well ordained his true servants to the suffering of afflictions as to the enjoying of temporal blessings in this life c. These do miserably deceive themselves and separate things which God hath joyned viz. the suffering of the crosse and the enjoying of temporal blessings promised to Gods children in this life Use 3 Use 3. To teach us That as we desire and hope to be partakers of the blessings and good things of this life which God hath promised to his Saints and Children so withall we remember with what condition these blessings are promised namely with the condition of suffering the Crosse and afflictions and therefore to make sure accompt of our portion in the crosses and troubles of this life as well as in the blessings and good things promised of God as well to taste of the bitterness as of the sweetness of a Christians life in this world God will have it so and hath so decreed and appointed that his dearest children in this life shall not enjoy all prosperity and no troubles or all comforts and no crosses but prosperity and adversity comforts and crosses mingled together c. Therefore as we daily receive blessings at the hands of God and look for continuance of them according to the promises of God so must we daily prepare for crosses and troubles to be suffered Job 2. 10. Shall we receive good at the hands of God and not evill Yea the more blessings we receive and enjoy the more cause have we both to prepare for troubles and also to bear them with patience and contentedness when they come Observ 2 Observ 2. One kind of crosse or affliction which a Christian must make account to suffer in this life is persecution or troubles raised against him by wicked enemies of God and of his truth This our Saviour here foretelleth unto his disciples So also he doth elsewhere as Joh. 15. 20. If they have persecuted me they will also persecute you c. And 2 Tim. 3. 12. the Apostle affirmeth in general That all that will live godly in Christ Jesus shall suffer persecution This the Saints of God have in all Ages suffered at the hands of wicked men and so must make account to do unto the end of the world that old enmity which God did at first put between the seed of the Woman and of the Serpent Gen. 3. 15. doth still continue and will do to the end of the world And this is the cause that wicked men being set on work by Satan do out of that hatred and malice which they bear to the Saints of God raise troubles against them Which being so Christians in all Ages must make account to suffer this kind of cross viz. persecutions at the hands of wicked men More particularly there are two kinds of Persecution which Christians must make account to suffer from wicked men The first is in word or the persecution of the tongue whereby wicked men and enemies of the truth do speak evil of the Saints of God either mocking and scoffing at them or reviling them or slandering and backbiting them Gal. 4. 29. Ismael in mocking at Isaac is said to have persecuted him The second kind of persecution is in Deed or actual persecution when wicked men do by malitious deeds or practices persecute or pursue the Saints of God labouring to vex and molest them and to stir up troubles against them Thus Saul persecuted David seeking his life c. and thus Paul before his Conversion persecuted and wasted the true Church Both these kinds of Persecution good Christians must make account to suffer from wicked men though not alwayes in the same degree or manner Use 1 Use 1. Teacheth us to prepare and arm our selves before-hand for this kind of crosse and tryal that we may be able to bear it when it cometh viz. to be molested vexed and troubled by the malice of profane and wicked men to be persecuted by them in word and deed c. Pray and labour for Patience and Christian courage to bear this tryal which is very grievous and hard to bear as we shall find when it comes to tryall Use 2 Vse 2. To comfort us when we meet with this kind of tryall viz. persecution by wicked enemies of God and of his truth when such as these do stir up troubles against us when they molest and vex us in word or deed as by scoffs slanders c. Let us not think strange or be dismayed hereat for this is that we must look for and which hath alwayes bin the lot of Gods true and faithfull servants thus to be persecuted and troubled by the wicked of this World Act. 7. 52. Which of the Prophets have not your Fathers persecuted c. The seed of the Serpent hath alwayes bin an enemy to the Seed of the Woman which is the true Church and so will be to the end of the World Here then is no cause of discouragement but of comfort so far forth as we suffer this persecution for the name of Christ and for well-doing Matth. 5. 10. c. Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of Heaven c. It followeth And in the World to come eternal life Observ 1 Observ 1. Though we cannot by good works merit eternal life as the Papists falsly teach yet eternal life is promised and shall be given of God as a reward to such as do conscionably practise good works in this life c. Of this before ver 21. Observ 2 Observ 2. Such as forsake things dear to them in this World for the profession of Christ and the Gospell shall not onely be rewarded of God in this present life so far as the Lord sees it good for them as we have heard before but also in the life to come with the reward of eternal life and glory in Gods heavenly Kingdome And this is the chief and principal reward promised to such by our Saviour in this place So before ver 21. he promised the young Ruler that if he would sell all and give to the poor he should have Treasure in heaven And Joh. 12. 25. He that hateth his life shall keep it unto Eternal life Thus the Apostles
the words imply an ordinary conversing with his Apostles 1 Joh. 1. 1. St. John saith that himself and the other Apostles had heard and seen with their eyes and that with their hands they had handled the Word of life that is Christ Jesus according to his humane Nature which shews how familiarly and ordinarily the Apostles conversed with Christ following him up and down wheresoever he went Quest Quest Did all the Apostles thus follow Christ and converse with him ordinarily Answ Answ Not all but onely the twelve which were first called therefore Paul though an Apostle yet being none of the twelve is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension Object Object 1 Cor. 15. 8. He saith that Christ was seen of him Answ Answ He saw him onely in Visions and that at three special times 1. In the way to Damascus Act. 22. as may appear by the speech of Ananias to him ver 14. 2. When he was imprisoned at Hierusalem Act. 23. 11. The Lord stood by him and said Be of good cheer Paul c. 3. When he was caught up into the third Heavens where he heards words unspeakable c. 2 Cor. 12. 2. It is most likely that then also he saw Christ in his Glory Paraeus in 1 Cor. 15. 8. Thus Paul saw Christ sundry times in extraordinary Visions after his Ascension but he did not see him or converse with him before his Ascension in such sort as the twelve Apostles did This therefore was the Prerogative of the twelve to see and hear Christ and to converse with him ordinarily upon Earth Vse Hence gather the truth and certainty of the Doctrine of the Gospel contained in the writings of the Apostles For they living and conversing with Christ heard his teaching and knew his mind and that which they learned of him they either wrote themselves or else delivered it to others to write See Luke 1. 1 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament Observ 2 Observ 2. I will make you to be Fishers c. Hence learn that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is to take men like fish in the Draw-net of the Word that is to draw them out of the Sea of this World and out of their natural estate and to bring them unto God In a word to call and convert men and women unto God and so to save their Souls This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles when he called them to that Office that they should become fishers of men that is that they should labour in nothing so much as in this that by their Preaching they might gain Souls unto God So Luke 5. 10. Christ tells Peter hereafter thou shalt catch men shewing what was the thing he should chiefly labour in for the time to come even to take mens Souls in the Draw-net of the Word This also was Paul's chief aim and drift in all his Ministry even to win men unto God 2 Cor. 12. 14. I seek not yours but you and 1 Cor. 9. 22. I am made all things to all men that I might by all means save some The words may be understood not onely of his private conversation but also of his Preaching and Ministry that in it he did conform himself so far as he might to the different dispositions of men that so he might gain them unto Christ Shewing what is the main scope which Ministers should shoot at in their Ministry even the gaining of Souls to God or the taking or catching of mens Souls as it were in the Net of the Word preached Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain profit credit or preferment in the World than at the winning of their People to God they fish more for Benefices and Church-livings than for the Souls of men Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached and by it to be drawn out of the Sea of the wicked World and out of the deep Waters of their own sins and corruption in which they ly and live by Nature And to this end all sorts must be admonished diligently to repair to the places where the Net of the Word is cast forth and laid by the Lord's Fishermen As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net which is his Word so be careful to come unto the Net and to the place where it is cast out else thou canst not be taken in it and yet if thou be not taken in it and drawn by it out of the Sea of thy sinful estate thou canst not be saved Be not then slack to come to this Net of the Word that thou mayest be taken in it Happy are all they that are caught in it c. Observ 3 Observ 3. See here the excellency of the Calling of Ministers in that it hath so excellent an Object about which it is conversant namely the gaining of Souls to God by Preaching This is to be Fishers of men Hence is it that they are said to save others as 1 Tim. 4. ult Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Now there is no work more excellent than the saving of Souls See Jam. 5. 20. Which shews the excellency of the Minister's Calling in that it is conversant about so excellent and precious a work as the gaining of Souls to God Other Callings are conversant about mens bodies and goods or outward estate but the Office of Ministers is to labour in saving Souls Use 1 Vse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness they cannot labour too much in so worthy a Work they should think no pains too great to save one Soul This is more than to save a thousand mens bodies from drowing or burning c. Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake as Paul warneth 1 Thes 5. 12. We love the Physitian that useth means to save our bodies c. Mark 1. 17 ad 21. And I will make you become Fishers of men c. Nov. 22. 1618. Observ 4 IN that the Ministry of the Apostles is compared to the trade of Fishermen which is a painful trade Luke 5. 5. Observat 4. Hence we may gather that the Calling of a Minister is no easy Profession but laborious and painful The Fisherman hath no need to be idle but to be much imployed either in
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scripture◠and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Disease◠and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
our own flesh or the world assaulting us When we are in such inward trouble and perplexity that we are ready to yield and to sink under the burden of our sins and of Satan's temptations then know that Christ Jesus is at hand to assist and strengthen us and to give us comfort Think of this in the greatest tryals and temptations with which thy faith is assaulted and when thou art in greatest extremity of inward and outward troubles when thou feelest fightings within and terrours without as the Apostle saith and when thou hast most need of help and strength and comfort from Christ then will he not fail thee If thou lift up thy heart to him and seek to him by earnest prayer be assured he will not then suffer thee to be tempted above that thou art able but will in due time even in thy greatest need and extremity make a way for thee to escape He may defer his help till thou art in extremity but then he will defer no longer but will help and comfort thee in due time even when thou hast greatest need of comfort c. So much of the second Antecedent of the Miracle Christ's comforting of Jairus when he heard news of his daughters death Mark 5. 37 c. And he suffered no man to follow him save Peter and James c. Jan. 14. 1620. NOw followeth the third Antecedent Which was Our Saviour's going with Jairus unto his house where his daughter was newly departed But first the Evangelist mentioneth the company which he made choyce of to go with him into the House Verse 37. He suffered no man to follow him save Peter and James c. To follow him Viz. To enter into the house with him for it is likely that others besides these three Disciples did accompany him till he came to the house but he would have none but these three to go with him into the house See Luke 8. 51. Quest 1 Quest 1. Why did our Saviour take three Disciples with him when he went into the house Answ Answ That they might be sufficient Witnesses of the Miracle according to the Law Deut. 19. 15. That at the mouth of two or three Witnesses a matter should be stablished Quest 2 Quest 2. Why did he make choyce of these three Disciples here named among the rest Answ Answ Because they were chief among the Twelve Apostles and in special favour and account with Christ as appeareth by this that at other special times also he made choyce of these above the rest to be his Companions as Matth. 17. 1. at his Transfiguration he took these three with him as special Witnesses So also Matth. 26. 37. In that bitter Agony of Soul which he suffered he took these three with him as Witnesses thereof And this is further confirmed because in two of those places where the twelve Apostles are reckoned up these three are reckoned first in order as Mark 3. 16. and Act. 1. 13. Quest 3 Quest 3. Why would our Saviour have no more to go into the house with him but only these three Answ Answ This might be for these Reasons 1. To avoid all shew of vain-glory and to shew that he sought not ambitiously after his own honour and praise therefore he would not work this great Miracle publikely before all the people 2. Lest the multitude thronging into the house and making noyse and tumult should hinder the convenient and orderly working of the Miracle Therefore he also cast out the Mourners Verse 40. Now from this Example and practise of our Saviour in this case we may learn some profitable Instructions Instruct 1 Instruct 1. In that our Saviour would have none but the three Disciples go with him into the house being to work this Miracle that so he might avoid the shew and suspition of vain-glory This must teach us in all good actions and duties which we perform to take heed of seeking vain-glory and the praise of men yea to take heed of the shew of vain-glory being fearful not to give others just occasion to suspect us thereof Gal. 5. ult Let us not be desirous of vain-glory c. It was the sin of the Scribes and Pharisees in our Saviour's time to do good works as to pray fast give alms c. that they might be seen of men Matth. 6. Take heed it be not so with us If it be we have all the reward we are like to have from God for doing so good duties for so evill and sinister an end as our Saviour told those hypocrites in his time Let us imitate our Saviour himself who in all his actions sought not his own glory and praise only or chiefly but the glory of his Father who sent him into the World See Joh. 8. 50. Joh. 7. 14. So let us in all our actions and in all good duties which we perform toward God or Man set Gods glory before our eyes as the chief end we aym at and not our own praise or vain-glory Instr 2 Instruct 2. In that our Saviour entring into the house to work this great Miracle would have none but these three Disciples to accompany him lest the multitude thronging into the house with him should by making noyse or tumult hinder the orderly working of the Miracle hence we may learn That when we are to go about performance of serious and weighty actions or duties we should wisely prevent all occasions which may hinder us therein So when we are to go about the duties of Gods worship as prayer hearing the Word c. we should be wise before-hand to remove those things which may hinder us in such duties as worldly cares idle and wandring thoughts carnal lusts c. Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the engraffed Word c. So when we are to pray to God we should remove hinderances For this cause our Saviour used to withdraw himself from company and to go alone when he was to pray lest company should hinder him in that serious work So Chap. 1. 35. In the morning rising up a great while before day he departed into a solitary place and there prayed So at other times also as Luke 5. 16. He withdrew himself into a Wilderness to pray So Peter for the same cause Act. 10. 9. being to pray went up apon the house c. And Isaac went into the fields at eventide to pray or meditate Gen. 24. 63. Hezekiah turned his face to the wall Isai 38. 2. that so he might be more private and free from distractions So should we when we are to pray be careful to prevent all things that may distract or hinder us in that serious duty So when we are to go about any other duty of Gods service especially on the Sabbath day being to go to the House of God to hear the Word to receive the Sacrament c. first see that we remove hinderances and shake them off As our
art made partaker of them and hast true Title to them Use the means therefore to attain to this Faith especially the frequent and Conscionable hearing of the Word c. Doctr. 2 Doctr. 2. In that our Saviour wrought some few Miracles at Nazareth for their sakes which did Believe though the most Believed not Hence gather That the unbelief of some cannot prejudice others which Believe nor keep them from being partakers of Christ's benefits Rom. 3. 3. The Apostle sheweth that though some of the Jews did not believe yet their unbelief could not make the Faith of God to be without effect By the Faith of God understand his truth and fidelity in performing his promises of Mercy and Salvation to the Faithfull So the meaning is that the unbelief of some could not hinder others which were believers from being partakers of that Grace and Salvation which God had promised to them in Christ So that the Faithfull are sure to be partakers of Gods mercies in Christ and of all benefits of Christ needfull to Salvation notwithstanding the unbelief of the wicked and Reprobate Vse Use Comfort to true Believers living amongst unbelievers and wicked ones void of Faith the unbelief of such cannot prejudice their Faith nor hinder them from being partakers of the Mercies of God and benefits of Christ So much of the second event or Consequent of the Nazarites being offended at Christ namely his working of so few Miracles there Now follow the two last events ver 6. The one That he marvelled at their unbelief The other That He went round about the Villages Teaching He Marvailed at their unbelief This is mentioned as the cause of his working so few Miracles there because their unbelief made them unfit to be partakers of his Miracles the greatness of which their incredulity is here set forth in that our Saviour is said to have wondred at it Not that he did so wonder at it as if he had bin ignorant of the cause of it as men are wont to admire those things whereof they know not the cause or reason for our Saviour as he was God knew well enough the cause of their unbelief to be the great hardness of Heart unto which they were given over of God but this must be understood of Christ according to his humane Nature onely that as he was man he considering their unbelief did wonder at it and by his admiration shewed the greatness of that sin in them And there was just cause for our Saviour thus to admire the greatness of their incredulity if we consider the excellent and most powerfull means which they had to work Faith in them even the Preaching of Christ and his Miracles wrought before their eyes the excellency of both which themselves were driven to confess and yet these means did not work Faith in them which shews that they were exceedingly and strangely hardned in unbelief Doctr. Doctr. Here then observe this That when any people or persons have excellent and powerfull means of Grace and Salvation vouchsafed them of God and yet are not bettered by them nor any saving Grace wrought in them by such means this discovers great and extraordinary hardness of Heart in such even such hardness of Heart as is to be admired and wondred at This shewed great hardness of heart in the Scribes and Pharisees in that they heard Christ's Doctrine and saw his Miracles which were powerfull means to work good on them and yet they were not bettered by them Therefore our Saviour was grieved for their hardness of heart it was so great as we heard chap. 3. ver 5. The like we may see in Judas and Pharaoh and in those Cities of Chorazin Bethsaida and Capernaum which repented not though Christ Preached and wrought most of his great Miracles amongst them Matth. 11. 20. therefore our Saviour justly upbraided them with their impenitency Use Use See then what a fearfull thing it is for any to live unprofitably under excellent and powerfull means of Grace and Salvation as to live where the Word is plentifully and powerfully Preached in publick and where there is plentifull means of private Reading Conference and the like helps and yet not to profit by such excellent means not to be furthered in sound Knowledg of the Word nor to have any measure of saving Faith and Repentance wrought in them by such means An evident sign of great hardness of Heart and that such are setled upon the Lees of their ignorance unbelief and other sins as the Prophet speaketh Zephan 1. 12. We are to pitty the case of such and to pray for them that God may soften their Hearts by his Spirit that they may be fit to be wrought upon by the means of Salvation And this must also admonish us to look to it that we be not in the number of such as live unprofitably under the excellent and pretious means of Salvation lest we discover our selves to be given over of God unto great hardness of heart which is a most fearfull Judgment 〈◊〉 have cause to pray against more then against any Temporal Plague or Judgment as we heard before ver 2. It followeth And he went round about the Villages c. Because they of Nazareth conremned him and rejected his Doctrine therefore he departed from them and went and Preached in other Villages near adjoyning round about them Observ Observ The Lord doth in Justice punish those that contemn the means of Salvation and profit not by them by taking away those means from them See this handled chap. 5. ver 18. Mark 6. 7. And he calleth unto him the Twelve c. Mar. 18. 1620. NOW we are come unto the second principal part of this Chapter in which the Evangelist layeth down the History of Christ's sending forth of his Twelve Apostles to Preach Where we have to consider 1. The sending of them forth with the diverse Circumstances of it ver 7 8 9 10 11. 2. Their obedience in going forth and in performance of those duties of their Apostolicall Office which they were sent to perform ver 12 13. Touching the sending of them we may consider 1. The person sending Christ together with the Action of sending 2. The persons sent the Twelve Apostles 3. The manner of sending them Two and Two together 4. The qualifying of them for the performance of the Embassage on which they were sent He gave them power over unclean spirits 5. The charge given them at the time of his sending them verse 8. c. The occasion of this sending forth of the Apostles see Matth. 9. 36 c. ad finem Capitis He called them and began to send them forth Having before solemnly chosen and ordained them to this Office of Apostles chap. 3. 14. Now he sendeth them to execute that Office Having hitherto for some good space of time lived with Christ as his unseperable companions seeing his Miracles and being instructed of him in publick and private and so by
all which joyntly considered no marvail if they were stricken with very great fear and admiration Now in this their amazement and admiration something is Commendable and something Discommendable It is Commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ It is Discommendable that they did exceed due measure in this astonishment and admiration of the Miracles themselves without due consideration of Christ's Divine Power by which they were wrought notwithstanding that this Power had been clearly manifested but a little before in that great Miracle of the Loaves and Fishes Object Object Matth. 14. 33. They that were in the Ship came and worshipped him and confessed him to be the Son of God c. Therefore it seems that they did sufficiently consider and acknowledge Christ's Divine Power c. Answ Answ It is most likely that they did not at first make that confession but after they had better considered of the matter At first they were overmuch astonished with wonder at the strangeness of the Miracles yet at length upon better consideration they came to Christ and confessed his Divine Power They considered not the Miracle of the Loaves This is not so to be taken as if they did not or had not at all considered or thought of that great Miracle For it is not likely that Christ's own Disciples were so blockish and sensless as to passe over so great a Miracle without any consideration or notice taken of it at all but the meaning is that they had not yet so seriously and throughly considered of that great Miracle as they should have done they had not so considered it as to take speciall notice of Christ's Divine Power manifested by it nor so as to be moved by consideration of it to acknowledge and believe stedfastly that his Power as they ought to have done Heart was hardened By heart understand 1. Their minds and understandings So the word is used Rom. 2. 15. 2. Principally their Wills and Affections so taken often in Scripture Both these are said to be Hardened That is 1. Their minds were blinded with ignorance dullness and blockishness so as they were not fit to conceive and understand so throughly as was fit Christ's Power c. 2. Their hearts and affections were so hardned in unbelief that they were not fit to believe and acknowledge as they ought the same Divine Power of Christ The word in the Originall is a Metaphor from the brawn of the hand which is without sense implying that their hearts were not so sensible as they should be of Christ's Power c. Hardness of heart is two-fold 1. Such as is in the Wicked c. 2. In the Godly c. This latter is here meant So much of the sense of the words Observ 1 They were sore amazed c. Observ 1. It is good for us to be much affected and moved with admiration and fear of the great and extraordinary Works of God See before Chap. 4. 41. and Chap. 2. 12. David in the Psalms doth often admire God's great works of Creation and Providence c. See also Job 37. 1. Observ 2 Observ 2. We must not so be carryed away with astonishment and admiration at the works of God as to forget or not duly to consider and seriously think of his Divine Power and Providence by which they are wrought and come to passe Herein the Disciples of Christ were now faulty and therefore in this we are not to imitate them but rather by their example to learn to be the more watchfull against this fault and corruption which makes us apt to be too much taken up with admiration and astonishment at the great works of God without due consideration and meditation of the Power and Providence of God by which they are wrought On the contrary we must so be moved with admiration and reverence of such extraordinary works of God that we take speciall notice of his Power and Providence manifested in them and believe and acknowledge the same But to proceed Observ For they considered not c. Observ By nature we are all very slow backward and unfit to understand and consider aright of the great works of God which we see or hear of so to consider them as to make use of them c. If Christ's Disciples were thus slow of heart to conceive and duly to consider of Christ'â— Miracles how much more is this true of others c. Now how slow and backward they were to consider aright of Christ's Miracles may appear both in this place and also Mark 8. 17. where our Saviour doth reprove them for not remembring and making use as they should have done of the two great Miracles in multiplying the Loaves and Fishes at severall times This also we may see in the Israelites Psal 106. 13. They soon forgat the works of God And in the Jews Isa 5. 12. of whom it is said That they regarded not the Work of the Lord nor considered the operation of his hands Vse Use Labour every one to see this our naturall corruption which makes us so unfit to consider aright and to make use of the great works of God and not onely to see it but to be humbled for it and to strive against it praying unto God to give us hearts and minds more duly and seriously to consider of his great works which we see or hear of and to make good use of them especially of his extraordinary and miraculous works So David professeth that he would Psal 77. 11 12. I will remember the works of the Lord surely I will remember thy wonders of old I will meditate of all thy Works and talk of thy Doings Now it must not be a bare remembrance or meditation of God's great and extraordinary Works but it must be joyned with a desire and care to make a good and holy use of them learning by his works of Power and Justice to fear Him and by his works of Mercy to love Him and to express our love by our conscionable obedience to His Will c. It followeth For their heart was hardned Observ 1. Hence gather That hardness of heart is a main cause hindring the ftuit and profit which we should reap by the means of Grace as the Word Sacraments Works of God c. The hardnesse of the Disciples hearts was the cause that they did not duly consider of Christ's Miracles sometimes nor make such good use of them as they should have done So Mark 8. 17. Have ye your heart yet hardned And do you not remember when I brake the five Loaves c. And as this is true of Christ's Disciples who were Believers so much more true is it of the Wicked and Unbelievers What was the cause that Pharoah did not so lay the Judgments of God to heart as he should have done nor so profit by them and by the Messages sent to him by Moses but the hardnesse of his heart This
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
c. 2. The comfort which he Ministred to her which is amplyifed 1. By the manner of it when he bids her go away that is depart home to her own House in peace and with comfort 2. By the matter of it The Devil is gone out c. Touching the first The motive or impulsive Cause moving Christ to work this Miracle c. which was her Faith testified by her words unto Christ Quest 1. What kind of Faith it was which was in her and which she testified by her words whether onely a general belief of Christ's Power for the working of the Miracle or whether a true justifying Faith particularly apprehending the Grace and Mercy of Christ not onely for the obtaining of this Miracle for her Daughter but also for the Forgiveness of her own Sins and Salvation of her Soul Answ Answ It is probable that it was a true justifying Faith Vide Paraeum in Resp. ad Bellarmin de Justitiâ lib. 1 c. 8. 1. Because our Saviour doth so highly commend it Mat. 15. 2. Because he saith unto her Be it unto thee as thou wilt thereby implying that he did not onely bestow on her the benefit of this Miracle but whatsoever other benefit or good thing she desired for Soul or Body which he would not have done if she had not been indued with a true justifying Faith 3. This also may appear by the great strength of her Faith withstanding so many and great oppositions and discouragements as we have heard before which it could never have done if it had been onely a general Belief Quest Quest 2. How far forth was this her Faith a Motive to move our Saviour to work the Miracle Answ Answ Not by any merit or meritorious vertue in it as if she had thereby deserved at Christ's hands to have the benefit of this Miracle bestowed upon her but onely as it was a means qualifying and making her fit to be partaker of this benefit and an instrumental cause or means of apprehending and applying to her self the power and goodness of Christ for the obtaining of this Miracle Observ Observ Hence then observe That it is onely true Faith in Christ Jesus which maketh a Christian capable of all the benefits of Christ which he came to bestow upon Mankind it is that Grace which qualifieth a Christian to receive all such benefits from Christ and likewise the Instrument by which he comes to receive and apply them unto himself Our Saviour therefore tells this Woman that because of her Faith which she had testified and shewed forth he bestowed the benefit of this Miracle upon her implying that it was her Faith which made her capable and fit to receive and be partaker of this benefit and that without Faith she had not been fit to be partaker thereof So Chap. 2. 5. when Jesus saw the Faith of the sick of the Palâ—y he cured him So Chap. 5. 34. he said to the Woman which had the bloody Issue Thy Faith hath made thee whole Matth. 8. 13. to the Centurion As thou hast believed so be it done unto thee So Matth. 9. 28. Now this is true not onely of temporal benefits and blessings of this life as bodily health c. such as these miraculously received from Christ when he was on Earth but it is especially true of spiritual and saving benefits of Christ that a Christian is made capable of them by Faith alone See more of this Point and the uses of it Chap. 5. 34. So much of the cause moving our Saviour to work this Miracle and by his own words to assure her thereof for her comfort Now to go on to the words of comfort which he giveth her Go thy way c. Observ 1 Observ 1. In that our Saviour having for a time refused to hear and grant the sute of this Woman doth now at length give her comfortable assurance that he had heard her we learn that although the Lord may seem for a time not to hear or regard the Prayers of his Servants in their necessities and distress yet at length he doth hear and grant their Petitions so far as is good for them I say so far as is good for them because sometimes they ask such things as he seeth not to be good or meet for them and in that case he doth not grant them that very thing which they ask but somthing else in stead thereof which he seeth to be better for them Thus he dealt with Paul 2 Cor. 12. 9. when being buffeted with the messenger of Satan he had prayed thrice that is often to the Lord for removal of that grievous temptation the Lord did shew that he heard his Prayer at length though not by giving that which he asked which was deliverance from that temptation yet by giving him sufficiency of grace and strength to bear it and not to be overcome of it But whensoever God's Servants do pray unto him for such things as he seeth to be good and meet for them though he may for a time seem not to hear or regard their sutes yet he will at length hear and satisfy their desires The Israelites being in bondage under Pharoah and crying to the Lord for help though they were not heard at first nor for a long time yet at length the Lord heard and delivered them So David though he sometimes prayed long to the Lord in his distress before he was heard yet at length the Lord did shew that he heard him Psal 22. 2. he complaineth that he was not heard yet afterward ver 24. he sheweth that the Lord had heard him So Jeremy Lam. 3. 8. complaineth that the Lord did shut out his Prayer and yet ver 56. he saith the Lord had heard his Voice Reas 1 Reas 1. The Lord hath made gracious promises to hear the Prayes and Supplications of his Servants Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Matth. 7. Ask and ye shall have seek c. Therefore he cannot but in due time perform these his own gracious promises he is faithful to accomplish them c. Reas 2 Reas 2. It is the special property of God to hear Prayers Psal 65. 2. Oh thou that hearest Prayers c. Use 1 Use 1. Comfort to the faithful when having prayed and sought to God for some special favour or Blessing as for deliverance out of some trouble and distress yet the Lord seemeth deaf to their Supplications yea though they have very long prayed And yet he seemeth to cover himself with a Cloud and to shut out their Prayers Yet let them be assured there is a time coming in which he will hear and help them and fulfill their desires so far as is good for them c. In the mean time they must wait on him by Faith and with Patience resting on his Promises and not making too much haste to have their Petitions granted Vse 2 Use 2. To stirr up God's Children to
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. 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
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
know the fellowship of Christ's Sufferings c. Observ 2 Observ 2. By comparing these words with the former in that our Saviour having said that John Baptist should restore all things now intimateth that he should suffer many abuses and indignities at the hands of â—en Hence we may gather That such as are called of God to be Instruments of restoring the Church and of reforming abuses in it do usually meet with many Troubles and Afflictions in the peâ—formance of that work of restoring and reforming the Church Thus John Baptist being called and sent to be as a Reformeâ— of the corrupt state of the Church in his time was appointed also to suffer and did suffer many Troubles in the course of his Ministery and in accomplishing that work of Reformation which waâ— to be done by him So the true Elias in his time as he was a speciall means of Reforming Religion and the corrupt state of the Church So in performance hereof he suffered many things great Troubles and Persecutions were stirred up against him by Ahab and Jesabel and by the Idolatrous Israelites 1 King 19. Being threatned by Jesabel he was forced to fly into a Wilderness for safety of his Life to live there for a time where he grew weary of his Life as appeareth ver 4. And ver 14. he saies They sought his life to take it away So our Saviour Christ and his Apostles who were also called to be Reformers of the Church did suffer many things in performance of this work So in the Ages since the Apostleâ— such Christian Magistrates and such Pastors and Ministers of the Church as have been stirred up to be Reformers of Religion and â—f the corrupt state of the Church in their time have in accomplishing that work suffered many and great Troubles and Afflictions Constantine the Great the first Christian Emperour of Rome and the first Restore of Religion and of the decayed state of the Church in his time did go through many Troubles as appeareth in the History of Eusebius So Athanasius and others who withstood the Arian Heresy and laboured the Reformation of the Church in their times c. So Luther Melanthon Calvin c. So Queen Elizabeth of late Famous memory here in England c. Use Vse See that all Christian Magistrates faithfull Ministers and other good Christians who in their Places and Callings do labour to reform abuses and disorders in the Church must make accompt in so doing to meet with many Troubles and Afflictions For thus it hath been usually with those who have most laboured and sought the Reformation of the Church in their times They have suffered much for this cause great oppositions have been made against them by the Devil and his wicked Instruments great Troubles and Persecutions have been raised against them to hinder them in that excellent work of Reforming the Church Therefore every one that in his place sets himself against the abuses of the times and seeks the Reformation of disorders in the Church whether he be Magistrate Minister or other Christian let him look to meet with many Oppositions and Troubles let him be sure the Devil and his Instruments will stir against him and labour to discourage him all they can The Devil knows well that such as seek to reform Abuses and Disorders in the Church do hinder his Kingdom therefore he stirs against them c. Mark 9. 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as Jan. 14. 1626. it is written of him THE third and last part of Christ's Answer to his three Disciples touching the coming of Elias which contains a discovery and confutation of the Errour of the Scribes who held that the Prophecy of Malachi touching the coming of Elias was to be understood of the coming of Elias the Prophet in his own person to live on Earth again before the coming of the Messiah and consequently that that Prophecy was not yet fulfilled nor Elias as yet come Now this grosse Errour our Saviour here discovereth and confuteth by avouching the contrary Truth viz. That Elias was already come c. In the words consider 1. The manner of our Saviour's avouching this matter against the Scribes In his own Name and Authority I say unto you 2. The matter avouched concerning Elias or John Baptist which is two-fold 1. Touching his coming That he was already come 2. Touching those things which he was to Suffer at his coming They had already done to him whatsoever they listed 3. The Ground or Reason of the coming of John Baptist viz. The Prophecy of the Scripture which went before of it As it is written of Him Of the first Observe a difference between the manner of Christ's teaching while he lived on Earth and the teaching of all other Pastors and Teachers of the Church whether in the old or new Testament In that Christ taught in his own Name as being Lord of his own Doctrine whereas all other Teachers teach in the Name and by the Authority of another viz. In the Name of God and of Christ who calls them and sends them to teach Of this see before Chap. 3. ver 26. Of the second The matter here avouched or affirmed by our Saviour touching Elias that is John Baptist 1. That he was indeed come already 2. That they had done unto him c. Elias Not Elias the Prophet in his own proper person but John Baptist who is called Elias by the Prophet Malachi because he was to come in the Spirit and Power of Elias and to resemble him sundry wayes as we have before heard Is indeed come Hath been already sent of God into the World or hath already been born and lived in the World and hath executed his ministeriall Office of preaching and baptizing and hath also begun the work of restoring the corrupt state of the Church as was appointed for him to do More is to be understood than is expressed Observ Observ In that our Saviour doth here discover and confute the Errour of the Scribes touching Elias his coming by avouching the quite contrary unto that which they taught Hence we may learn That it is the duty of Pastors and Teachers of the Church not onely to teach true and sound Doctrine but also to discover and confute the contrary Errours and corrupt Doctrines of false Teachers So did our Saviour Christ confute the Errours of the Scribes and Pharisees as Matth. 5. Their corrupt expositions of the Law So the Apostles by their preaching and writings did confute the Errours and corrupt Doctrines of false Teachers And to do this is one speciall part of the Office of all Pastors and Ministers of the Church Tit. 1. 9. They must be able not onely to exhort by sound Doctrine but also to convince the Gain-sayers And to stop the mouths of false Teachers as it is said afterward ver 11. Vse Use See how needfull for Ministers of the Word to
with the loss or want of many excellent favours priviledges and comforts in this life which otherwise thou mightest enjoy Contrariwise pray and labour daily for more encrease and strength of Faith whereby to believe in God and in his Word and Promises that so thou honouring God by Faith and stedfast belief of his Word he may honour thee by bestowing on thee and continuing to thee all those excellent benefits and priviledges which belong unto his true Saints and Servants both in this life and in the life to come Mark 9. 19. He answereth him and saith O faithless Generation c. Mar. 11. 1626. IN the two former Verses we heard of the sute or supplication made unto our Saviour Christ by the Father of the possessed Child in behalf of his Son Now in this 19th Verse the Evangelist setteth down the Answer of our Saviour unto that his sute which consisteth of two parts 1. A sharp Reproof of the Incredulity or Unbelief of the Nation or People of the Jews O faithlesse Generation c. 2. A Precept or Command given to the Father of the possessed Child and to others which stood by to bring the Child unto him Of the first He 1. Propounds his Reproof briefly calling them a faithless Generation yea crying ouâ— against them for Unbelief O faithless c. 2. He further urgeth his Reproof by a vehement or earnest expostulating with them in these words How long shall I be with you c. Of the first He answereth him that is The Father of the possessed Child or young man Now this Answer is so directed to him that in it our Saviour takes occasion also to reprove others for their Incredulity even the whole Nation of the Jews as the words following shew O faithless Generation By these words our Saviour Christ understandeth the Nation and People of the Jews in his time who were a faithless or incredulous People for the most part not believing in Christ or his Doctrine but rejecting the same but especially he aimeth at the Scribes and Pharisees who were most of all tainted with the sin of Unbelief and did obstinately persist in the same which also they had now newly testified and shewed by their malicious opposing of Christ's Disciples and going about to dilgrace both them and their Doctrine because they failed in working this Miracle upon the party possessed And he calls them a Generation of faithless People to shew that they followed their Ancestors in this sin of Unbelief Now in this Reproof as our Saviour doth most directly tax the Nation of the Jews in general and especially the obstinate and malicious Scribes and Pharisees for their gross Unbelief so withal he seemeth indirectly and covertly to blame and find fault with the Father of the possessed Child yea and with his own Diâ—ciples likewise for that weakness of Faith which he perceived and knew to be in them at this time Quest Quest Why doth our Saviour at this time so sharply reprove the Nation of the Jews especially for the Scribes and Phariseeâ— and in some sort also the Father of the Child and his Disciples for this particular sin of Unbelief above other sins seeing they were tainted with many other Sins as well as this Answ Answ 1. Because this was a main and principall sin which they were now guilty of and one chief cause and root as it were from whence other sins with which they were tainted did spring and flow 2. Because this Sin of Unbelief was the main impediment which had hitherto hindred the working of the Miracle by the Disciples Quest Quest How did Unbelief hinder the Miracles Answ Answ Sundry wayes 1. In respect of the Scribes and Pharisees and other unbelieving Jew s who being void of all true Faith yea Enemies of Christ c. were unworthy to behold the Miracle and unfit to profit by it 2. In respect of the father of the child who by reason of weak Faith was not as yet capable of this great benefit which he sought for his Son and therefore the Lord did with-hold it from him a while longer 3. In respect of the Disciples themselves as we have heard in the former verse who by weakness of Faith disabled themselves c. How long shall I be with you c A further urging of his Reproof where he amplifieth their sin of Unbelief c. The words being explained consider in them these Particulars in order 1. The person reproving our Saviour Christ 2. The manner of reproving being sharp and vehement by way of Rhetoricall exclamation O faithless c. 3. The persons reproved viz. 1. The Nation of the Jews and especially the Scribes and Pharisees Called a Generation of faithless People 2. The father of the possessed child and the Disciples also who are in some sort here taxed and blamed for weakness of Faith 3. The special Sin for which they are reproved Unbelief 4. The amplification of their Sin 1. By the means which he had so long used to reform it in them in that he had so long conversed with them and exercised his Ministery c. 2. By his patience towards them c. Observ Of the first Observ In that our Saviour Christ perceiving the obstinate incredulity of the Jews in his time and especially of the Scribes and Pharisees doth not wink at it or let them alone in this sin without Adâ—onition or Reproof but having fit occasion and being thereunto called by vertue of his ministeriall Office he doth plainly reprove them for the same calling them a faithless Generation Hence gather That it is one speciall part of the duty of all Pastors and Ministers of the Church to reprove sin in others that is to say in those of their charge and that upon all good occasions offered both publikely and privately c. See before chap. 8. 33. Of the second The manner of our Saviour's reproving of the incredulous Jews c. in sharp and veâ—ement manner crying out against them for their unbelief O faithless c. yea further he calls them a perverse Generation Matth. 17. 17. Observ Observ That it is sometimes fit and necessary for Ministers of the Word to use sharpness and severity in reproving the sins of those under their charge Though they are not alwayes to do this but rather on the contrary to use mildness in reproving sin so far forth as that is most likely to prevail as it is usually and for most part with such as are tractable yet sometimes yea oftentimes it is both necessary and fit for them to deal more shaâ—ply and severely Tit. 1. 13. Rebuke them sharply c. 1 Cor. 4. 21. Shall I come unto you with a Rod or in love c. By the Rod he meaneth sharp and severe reproof which he intimateth to be â—on â—â—imes necessary for him to use And so is it for all other Ministers of God Quest Quest When is this sharpness to be used by Ministers in reproving sin Answ
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
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
love to him again by the fruit of our obedience to his will for this is the most excellent fruit and testimony of true love to God 1 Joh. 5. 3. This is the love of God that we keep his Commandments c. If thou wouldest be truely thankfull to God for his infinite love in sending Christ to be thy Saviour shew it by Obedience to his blessed will by thy care to glorify him in thy life and Conversation And to this end Pray for a true feeling of the length breadth depth and height of God's love to thee in Christ as the Apostle doth Ephes 3. 18. Use 2 Use 2. This is matter of great comfort to all penitent sinners that are truely humbled for their sins to assure them that God having Ordained and sent his own Son into the World to this very end to Redeem and save such therefore he neither can nor will reject such sinners as are truely humbled and do come unto him to seek and crave Pardon and Mercy How may this comfort such humbled sinners who having offended God and beginning to feel the burden of their sins are afraid to come unto God for mercy How should this encourage such to come unto him and to seek unto him by Repentance and by the Prayer of Faith for Pardon c. knowing that he desireth not the death of a sinner but that he should repent and be saved and this he hath sufficiently declared by sending his own Son into the World to Redeem and save sinners c. Think of this seriously and let not the greatness of thy sins hinder thee from comming to God for mercy Though they be red as Crimson c. Use 3 Use 3. Seeing God hath so shewed his love to us in sending his Son to Redeem us this ought to move us to love one another truely and to shew our love by seeking the good and Salvation of each other 1 Joh. 4. 11. Beloved if God so loved us we ought also to love one another Observ 4 Observ 4. The greatness of our sins and misery by nature in that God the Father saw no way to Redeem and deliver us but by sending his own Son into the World to take our nature on him and to dye and suffer for our sins for this was the very end of his being sent into the World viz. to Redeem us from sin by the merits of his death Rom. 8. 3. God sending his Son in the likeness of sinfull flesh and for sin c. Now in that there was no other way or means for us to be delivered from our sins and to be reconciled to God but onely by the sending of Christ the Son of God to work our Redemption and that by dying and suffring the wrath of God for us this shews the hainousness and grievousness of our sins and greatness of our misery by nature by reason of sin Our sins were they which fetched Christ from Heaven and caused him to be sent forth from the bosome of his Father into the World to take our nature upon him yea to dye and suffer for us Use Use Let us labour to see and feel this hainousness of our sins and greatness of misery in our selves and in sight thereof to be truely humbled with godly sorrow yea to hate and detest our sins as the cause of all that misery which Christ the Son of God was sent from Heaven to deliver us from Especially now we come to the Sacrament in which is represented to us the death of Christ and work of Redemption which he was sent to perform which should therefore put us in mind of our sins and break our hearts with godly sorrow for them Till we be thus humbled we are not fit to be partakers of that redemption which Christ came to purchase for us which is sealed in the Sacraments He came to heal the broken-hearted c. Mark 9. 38 39 40. And John answered him saying Master c. Sept. 2. 1627. HAving finished the fourth principal part of this Chapter in which our Saviour taught his Disciples the practice of humility in a private house at Capernaum Now we are come to the fifth and last part of the Chapter in which the Evangelist layeth down sundry other Points of Christian doctrine which our Saviour took occasion at the same time as is probable to teach unto his Disciples But first the Evangelist setteth down a Conference which happened between our Saviour Christ and John his Disciple touching the fact of the disciples in forbidding one who cast out devils in the Name of Christ and did not follow him In which Conference are two things contained 1. The speech or words used by John unto Christ Ver. 38. 2. Christ's answer unto them Verse 39 40. In the first consider two things 1. The manner of John's speaking unto Christ viz. In reverent manner calling him Master giving him this title in token of reverence 2. The matter of his speech containing a Narration or report of the fact of the Disciples in forbidding him that cast out devils c. It is likely that John took occasion from Christ's former words to relate this matter to him Observ Observ See how reverently John speaketh unto Christ calling him by this honourable Title Master thereby testifying his reverent respect of him which may teach us our duty viz. not onely to have our hearts inwardly affected with a religious fear and reverence of the Person of Christ Jesus now in heaven but also to shew it by all outward tokens of reverence in our words gestures and whole behaviour towards him And as at all times so especially when we come before him at any time to perform any special religious duty or service as in Prayer hearing his Word receiving his Sacraments c. If the disciples were so reverently affected toward Christ living on earth with them in his state of humiliation much more ought we now that he is exalted to the right hand of God in heaven Psal 2. 11. Even Kings and Judges of the earth are commanded to serve the Lord with fear and reverenceâ— and to kiss the son that is to perform all reverent subjection unto the Person of Christ lest he be angry with them c. Of the second The matter of John's speech used unto Christ viz. the Narration or Reporting unto him of his own and his fellow disciples fact in forbidding one that cast out Devils in Christ's Name c. Which Narration consisteth of two parts 1. Touching the party whom they saw casting out devils in Christ's Name who is also further set forth by his outward profession or manner of life negatively set down He was one that did not follow Christ 2. Touching their own behaviour or practice towards him In that they did forbid him to cast out devils c. Together with the reason why they did so Because he followed not Christ First To open the meaning of the words We saw one casting out devils Viz.
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
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
Marriages are first made in heaven See this also in the marriage between Boaz and Ruth Here note That when we say God is the Author of the marriage-union this is to be understood only of the union between such persons as are lawfully and rightly joyned in marriage according to Gods Ordinance at least in regard of the substance of that which God in his Word requireth in a lawfull marriage For otherwise if any be joyned in marriage in unlawful manner or by unlawful means as without consent of Parents or with such as are within the degrees of kindred forbidden Levit. 18. or by any other unlawful means God doth not joyn them together But in all lawful marriages it is God that doth joyn man and wife together Vse 1 Use 1. See by this the dignity of the married estate in that God himself is the Author and efficient cause of it and of that near union which is between man and wife in that estate But of this before Verse 6. Vse 2 Use 2. See how great a sin it is for any to break or dissolve this union between man and wife or to give cause or occasion hereunto as by the foul sin of adultery or by ministring matter of strife and debate between man and wife whether this be done by the married couple themselves or by others This is to divide those whom God himself hath joyned and so to sin directly against the Ordinance of God Let every one therefore take heed they be not guilty of this sin Use 3 Use 3. Seeing it is God that joyneth man and wife in the married estate This should teach married couples to look at God's hand and providence in their marriage and in the uniting and joyning of them therein often considering and remembring who it was that brought them together at first and drew their affections one to the other and gave success to the means used for the accomplishment of the Matrimoniall conjunction between them that so this consideration may be a means more and more to unite their hearts in true marriage love and to cause them to shew their love by all fruits of it as by bearing with each others infirmities c. and by doing all Marriage-duties one to the other more conscionably To this end they are often to remember that they were not joyned together by chance c. Use 4 Vse 4. See how fit for such as intend and desire to enter into the married estate first to seek unto God by prayer both that he may direct them to such parties as are fit for them to be joyned with in marriage as also that he may unite their affections c. So Abraham's servant Gen. 24. 12. Prov. 19. 14. A prudent wife is from the Lord So is a prudent husband also Use 5 Use 5. This may comfort married persons against the troubles incident to the married estate In that he who hath joyned them together in that estate and called them to it will enable them to bear and go thorow the troubles and difficulties of it and not only so but sanctifie all unto them causing them to work for their spiritual good and to further them to heaven which should therefore cause them with patience contentedness and chearfulness to bear those troubles c. Doctr. 2 Doct. 2. That it is not in the power of man to untye or dissolve that union which God hath made betwixt man and wife in the married estate Our Saviour here gives a general Precept and warning that no man should presume to do it to shew that it is not in mans power only God himself who maketh this union can dissolve it either by the death of one or both of the married parties or in the case of adultery by giving liberty to the innocent party to be separated from the other by divorce and to marry with another Vse Use To confute the Papists teaching That it is in the power of the Church that is of the Pope as they mean it to dissolve the marriage bond betwixt man and wife in some cases and that out of the case of adultery for in that case they hold that the marriage bond is not dissolved As for example If the husband or the wife after marriage do make a religious Vow as they call it that is to say a Vow of perpetuall continency or that they will live a Monastical life in this case they hold That by reason of such a Vow made the Church or the Pope hath power to make void the marriage bond between husband and wife Vide Concil Trident. Sess 24. Can. 4. et 6. Herein the Pope discovereth himself to be that Antichrist foretold by the Apostle 2 Thess 2. 4. not only in equalling himself with God but exalting himself above God For God hath not any where in his Word dispensed with the separation of man and wife and dissolution of the marriage bond except in the case of adultery but the Pope doth dispense with it for other causes and not for adultery See how contrary he is to God Vide Bellarm. de Monachis lib. 2. c. 38. Doctr. 3 Doctr. 3. In that our Saviour speaks generally here not only of man and wife but of all other persons and things which God hath joyned together that man ought not to separate them hence we learn That it is a sin not only to separate man and wife being joyned of God in the married estate but also to separate any other persons or things whatsoever which God hath appointed to be joyned together For example It is a sin in any to separate between Christian brethren or friends c. by causing strife and debate between them One of the seven things which God in speciall manner hateth Prov. 6. 19. Him that soweth discord among brethren So also it is a sin to separate any of those things which God hath joyned and will have to be joyned together For this is to transgress the general Rule and Precept here delivered by our Saviour That what God hath joyned man may not put asunder Now there are many who are guilty of this sin of separating the things which God hath joyned 1. The Papists in separating the God head from the Manhood of Christ in the Office of Mediation holding him to be Mediator only according to his humane nature c. Also in separating the bread from the wine in the Lords Supper 2. Many also among our selves in our own Church do sin against this Rule of our Saviour For example Such as do separate good works and holy life from the profession of faith which God hath joyned Contrà Jam. 2. Such as separate Justification from Sanctification or forgiveness of sins from repentance which God hath joyned perswading themselves that their sins are forgiven and themselves justified though they live in sin c. Such also as do separate refraining of evil from doing of good in the practice of repentance Contra Rom. 12. 9. Such as do
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
perform them in some measure at least or else he cannot be a good Christian Vse 1 Vse 1. See that it is no easie matter to be a good Christian but hard and difficult seeing every believer in Christ is called of God to undertake and perform so many great and difficult works and Christian duties No easie matter to remove a Mountain and to throw it into the Sea But a Christian must do this in some sort yea he must make accompt to remove many Mountains before he dye and come to Heaven that is to practise and perform sundry most hard and difficult duties as hard and impossible to flesh and blood as the removing of a Mountain See the folly and ignorance of such as think it an easie matter to be a good Christian c. To believe in God and in Christ truly c. They say they have alwayes believed c. On the contrary such as truly believe are called to do such works as are most hard and impossible to nature which cannot be done without special grace and power from God See then that there is more then nature required in a Christian viz. grace and a supernatural power of God c. Use 2 Use 2. To teach us if we will be good Christians indeed not to promise our selves a life of ease but to think seriously and often what we are called unto viz. to undertake and perform great and difficult works yea many such works above the power of nature and impossible to flesh and blood c. And therefore daily to pray and labour for supernatural strength and power from God to perform these great works and duties of a Christian and withall to set about these works and daily to labour and exercise our selves in practise of them For they are such works as are not to be done once in our life-time but often and daily such as we must continue to do so long as we live in this world Sit not still as if thou hadst nothing to do thou hast Mountains to remove c. if thou be a Christian Of the second As God doth call Christians and Believers to perform great and difficult works so all such shall be enabled and have power from God for performance of those works though never so hard This our Saviour here promiseth That if a Christian being called of God do undertake a work or duty as hard to perform as the removing of a Mountain he shall be able to effect it How shall he be able Not of himself but by the power of God who calls him to the work As when God called Sampson to do great and wonderful works by bodily strength he did withall enable and furnish him with strength to do them So when God calls Christians to undertake and do great and difficult works of Christian practice he doth withall enable them with strength and power to perform those works When God called Abraham to leave his Country and Kindred and to go he knew not whither God enabled him to obey in this difficult Command So when he commanded him to sacrifice his only Son Isaac c. When our Saviour Christ called his Disciples to forsake all and to follow him he gave them power and ability to obey this his calling So when he taught them to deny themselves and to take up their Crosse c. When he called the Martyrs to bear witnesse of his truth with the hazard and loss of all they had in this World yea of life it self he gave them power to do this great and difficult work c. Use Vse To comfort Believers and good Christians against the difficulty of those Christian Duties which they are called to perform though they be never so hard and impossible to nature and such as we can never of our selves perform by our own strength no more then we can remove a Mountain and cast it into the Sea c. yet God who calleth us to do these hard and difficult things will enable us with power from Heaven to do them He will work all our works for us or in us as it is Esay 26. 12. Mark 11. 23. And shall not doubt in his heart but shall believe c. April 4. 1630. NOw it followeth to speak of the Condition of this Promise made by our Saviour to his Disciples and to other believing Christians which is also required as the means whereby they must come to be partakers of that which is promised viz. to be enabled of God to do such great and difficult works as he calls them to perform Now the Condition or Means is true Faith or Confidence of Heart whereby a Believer must rest firmly perswaded that the work he undertaketh shall be effected expressed in these words And shall not doubt in his heart but shall believe c. Observ 1 Observ 1. True Faith or Confidence in God is the only means by which Christians come to be enabled of God for performance of such works as he requires of them though most hard and difficult such works as are impossible to Nature Faith is the only means whereby we receive power from God for performance of such great and difficult works Therefore our Saviour here promising to his Disciples and to other good Christianâ— a power and ability to perform hard and difficult works above the power of Nature requires this condition That they do not doubt in heart but believe in God and rest upon him for the effecting of that which they undertake to do So that as it is God alone that can and doth enable us to do such Christian Works and Duties as are most hard and difficult so it is Faith by which we come to receive and be partakers of this power and ability from God to do such works Reas 1 Reason 1. By Faith alone they apprehend the power of God and apply it to themselves and so by this power of God working in them they come to be strengthened and enabled to do the greatest and most difficult Works which God commandeth and requireth of them Reas 2 Reas 2. Faith is the only Grace by which Christians are united to Christ Ephes 3. 17. For it is the same Faith by which we believe in Christ and by which we trust in God c. Joh. 14. 1. and so they receive power and strength from Him to do all hard and difficult works required of them And this power of Christ is the power of God for it is one and the same Divine power which is in God and in Christ c. Phil. 4. 13. I can do all things through Christ c. Hence it is that in Scripture the performance of the most hard and difficult Works and Duties required of a Christian is ascribed to Faith and they are said to be done by faith because it is the only instrumental cause and means by which we receive power and ability from God and from Christ to perform such Duties See Heb. 11. how many great
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