Believe in him ver 37. Use 1 Use 1. See then that ignorant people must needs be void of true Faith in Christ because they have no knowledg of him either of his person or of his office as he is Mediator Many have little or no knowledg of these things they scarce know what or who Christ is or what he hath done and suffered for them they have scarce heard or read of these things in the Scriptures How should such believe in him whom they yet know not aright Vse 2 Vse 2. Labour for the true and sound knowledg of Christ as he is revealed in the Word without which there can be no Faith in him See then the absolute necessity of this knowledg of Christ for all that would be saved by him Joh. 17. 3. This is life eternall c. Therefore let us use all good means to attain to the knowledg of Christ and to grow in it that knowing him we may believe in him and that as we grow in knowledg so we may increase in Faith Be diligent in hearing the Doctrine of Christ taught in the publick Ministery and search the Scriptures by private reading for they testify of Christ Joh. 5. 39. Paul accompted all things but loss and as dung for the excellent knowledg of Christ Phil. 3. 8. So let us So much of the occasion of this Womans comming to Christ to touch him Now to speak of her behaviour or Actions in comming behind in the Press to him and touching his Garment Observ 1 Observ 1. In that she being diseased in body and finding no help by all the Physitians she had sought to doth now come and seek to Christ using means to touch him that she might be cured Hence we may learn by her example to seek unto Christ Jesus our Lord as to the best Physitian in all our Diseases whether bodily or Spiritual 1. Touching bodily diseases In them we are not onely to use other means as good Dyet and Physick as we have before heard but we are chiefly to go to Christ by Prayer for Patience and for ease and deliverance and withall to labour by Faith to touch him yea to lay hold on him 2. Touching the Spirituall diseases of our Souls which are our sins In the feeling of these we ought much more to go and seek to Christ by Prayer that we may be healed in Conscience both of the guilt of sin by the merit of his sufferings and obedience and also of the corruption of sin by the power of his Spirit mortifying it so far that it reign not in us And as we are thus to seek to him by Prayer for the healing of these our Spiritual diseases so withall we must strive by the hand of true Faith to touch him yea to lay hold on him that so we may feel vertue to come from him for the curing of our diseased Souls and Consciences To this end we must often remember this that as Christ is the best Physitian for the body so especially for the Soul and Conscience Luke 4. 18. He came to heal the broken hearted So Mark 2. 17. The whole have no need of the Physitian c. I came not to Call the Righteous c. Esay 53. 5. With his stripes we are healed and ver 4. He bare our sicknesses Revel 3. 18. He Professeth himself a Spiritual Physitian to cure the Spiritual blindness of the Laodiceans Vse 1 Vse 1. This condemneth the practice of such who in their bodily or Spirituall sicknesses take wrong courses to find ease and deliverance instead of going to Christ Some in bodily sickness go to Satan the enemy of Christ as they which seek to Wizzards who work by the help of Satan A heathenish practise forbidden to Gods people Deut. 18. 14. Others if their sickness be painfull fall to murmuring and impatient behaviour thinking so to ease themselves whereas on the contrary this is the way to aggravate their pain Others are so wicked as to break forth into cursing and swearing in stead of seeking to Christ for help like those Revel 16. 21. who when the Angells poured out the Vial of God's Judgments upon the World they Blasphemed the name of God but repented not to give him Glory So others in the Spiritual diseases of their Souls feeling their sins to lye heavy upon their Consciences in stead of going to Christ to be healed betake themselves to merry company or sports and recreations so to put away the remembrance of their sins and to stop the mouth of their accusing Consciences But these are miserable comforters and Physitians of no value as Job said of his Friends not able to cure the Spirituall Diseases of the Soul and Conscience Vse 2 Use 2. To exhort and stir us up every one to go to Christ as the best Physitian in all bodily and Spirituall sicknesses especially in the Diseases of our Souls when we feel them distempered and dangerously infected with sin Remember who is the best Soul-Physitian even Christ Jesus Go to him by earnest Prayer and strive by Faith to touch him as this Woman did that thou mayest be healed of the guilt and corruption of sin Look not to be cured by him unless thou go and seek to him by Prayer and touch him by Faith But if thou do this in sincerity of heart know this that he is able and willing to cure thee though thy Spirituall Diseases be dangerous and of long continuance as this Womans bodily disease was Though thou have had an unclean Issue of many sins running upon thee a long time as she had an Issue of bloud for twelve years yet if thou wilt but come to Christ by Prayer to be healed and canst touch him by Faith that is lay hold upon the merit of his death and sufferings and apply the same to thy self thou shalt certainly be healed of thy sins Make haste therefore to him remembring that he calleth all such to him who feel themselves diseased in their Consciences with sin Matth. 11. 28. Go to him and lay open the diseases of thy Soul to him praying him to heal thee both of the guilt of thy sins by the merit of his bloud applyed to thy Conscience and also of the corruption of sin by the powerfull efficacy of his Spirit mortifying it that it reign not in thee c. Observ 2 Observ 2. The Holy Ghost having wrought Faith in the Heart of this Woman by the hearing of Christ's fame this Faith did not lye hid in her heart but shewed it self outwardly by some evident testimonies and effects of it as by causing her to come unto Christ in the Press and to seek to touch him Whence we may learn that where true Faith is in the Heart it will not lye hid or buried there but will shew and manifest it self by outward fruits and effects 1 Thess 1. 3. The Apostle mentioneth the works of Faith Quest Quest By what effects Answ Answ 1. By duties of obedience unto God
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
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
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
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
and weakness of thy Faith that this may cause thee to hunger and thirst after more Faith and to desire the Sacrament as a means to confirm thy Faith Mark 11. 23. For verily I say unto you that whosoever shall say unto this Mountain Be thou removed and be Mar. 28. 1630. thou cast into the Sea and shall not doubt in his heart but shall believe that those things which he saith shall come to pass he shall have whatsoever he saith IN the former Verse our Saviour exhorted his Disciples to the practice of Faith in putting their trust and confidence in God for the obtaining of the gift and power of Miracles and whatsoever else they desired and was necessary and expedient for them Now in this 23th Verse is laid down the ground or reason by which our Saviour inforceth that exhortation The reason is drawn from the consideration of the power and efficacy of Faith or excellent effect which it hath in true believers in that it inableth them to do great and wonderful matters even works above and beyond the power of nature This is laid down by way of a promise which our Saviour here maketh to his Disciples or Apostles principally and in some sort to all believers That if they can by true Faith believe and rest upon God as he before exhorted them they shall by this means be enabled to do great and wonderfull things even as great and greater then that Miracle of his in cursing the Fig-tree which they so much admired Consider 1. The manner of our Saviour's propounding this promise with a vehement asseveration which he often used in like cases of weight Verily I say unto you 2. The promise it self in the words following Whosoever shall say unto this Mountain c. First to clear the sense of the words Whosoever This is to be understood principally of the Disciples or Apostles of Christ to whom our Saviour spake these words q. d. Whosoever amongst you my Disciples c. So Matth. 21. 21. If ye have Faith and doubt not c. yet so as withall the words are to be extended to all other true believers as we shall see in the words following Shall say to this Mountain It is probable that our Saviour in uttering these words did directly point at the Mount of Olives which was now so near at hand being in the way from Bethany to Jerusalem where now they were going Be thou removed and be thou cast c. This is not to be taken literally or in proper sense as if our Saviour would have his Disciples or other Believers to go about to remove Mountains indeed by speaking to them and bidding them to remove c. for then the Apostles would have done this one time or other which we never read that they did but it is a figurative speech whereby is signified the enterprising or taking in hand to do any great or difficult work above and beyond the course of nature which may seem as hard to do as the removing of a Mountain with ones word spoken Note further that our Saviour here doth not speak of such as should rashly of their own heads and without a due calling from God go about such a difficult or Miraculous work but of such as should by a lawful calling and warrant from God undertake such a great and difficult work And shall not doubt in his heart This is not simply to be understood of all kinds or degrees of doubting or unbelief for there is a kind of doubting which may stand with true Faith but of such doubting as is yielded unto and not resisted but suffered to prevail against Faith Not such doubting as implyeth weakness of Faith but such as implyeth a total want of Faith Our Saviour doth not oppose it against strength of Faith but against Faith it self simply Shall not doubt but shall believe c. q. d. If he shall truly and indeed believe that is rest and be perswaded by Faith that the work or action which he undertaketh shall be effected Quest Quest Of what Faith doth our Saviour here speak whether of that which Divines call the Faith of Miracles which was proper and peculiar to the Apostles and some other Believers in those times which was nothing but a belief of Gods power and for the effecting of Miraculous works above the power of nature or whether he spake of that Faith which is common to all believers whereby they should believe in God and rest on him for the enabling of them to do great and difficult works above the power of nature Answ Answ He seems to speak most properly and principally of the Faith of Miracles which was in the Apostles and some other of those times This may appear 1. By the occasion of these words of our Saviour which was the Disciples admiring of the Miracle wrought by him the day before in cursing the Fig-tree and causing it so suddenly to wither whereupon he shews them that if they can by Faith depend upon God they shall be inabled to do as great and greater Miracles 2. By the manner of speaking used by our Saviour Matth. 21. 21. where he tells them That if they have Faith and doubt not they shall not onely do that which he had done to the Fig-tree but also if they should say to the Mountain Be thou removed c. 3. By comparing this place with Matth. 17. 20. where our Saviour useth the like speech in like case viz. in speaking of the power of casting out Devils which was a miraculous work yet withal it seems that these words of our Saviour are not to be restrained onely to the Faith of Miracles which was in the Apostles and some other Believers in those times but to be extended in general to that Faith which is common to all Believers Reasons Reasons 1. Because the words going before do run so generally Whosoever shall say to this Mountain c. 2. Because it is the scope of our Saviour here to stir up his Disciples to labour for a further degree and measure of that Faith which they were already indued with now they were not onely indued with that special Faith of Miracles but also with that Faith which was common to them with all other Believer 3. This sense agrees well with the verse following where our Saviour speaketh plainly of that Faith which is common to all Believers which doth shew it self in the exercise of Prayer He shall have whatsoevor he saith That is by means of this faith he shall be enabled to effect that which he undertaketh though never so hard and difficult being above and beyond the power of nature Not that he shall have this power of himself but from God upon whom he shall rest and rely by faith The words being thus explained consider in them two things 1. What our Saviour promiseth here to his Apostles and other true Believers viz. That they shall be enabled or have power to do things most hard
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
Martyrdom being strangled by some Heathen Marriners with a Cable-Rope and dragg'd about the City of Alexandria and then burnt to Ashes Which Story if it be true confutes the Popish Relation of Baronius and others who write that his Bones were stollen out of the Church at Alexandria by some Venetian Merchants in the Year of our Lord 820. and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bone-Reliques being before it seems miraculously educed out of their Ashes were laid up with great Veneration in that famous Structure dedicated to St. Mark at Venice But leaving our holy Author's Dust in the secret Chambers of God's omnipotent preserving Power I come in a few words to speak to the Gospel it self and treat a little of the Language wherein the Time of it's Exaration and the Scope of the Book And then I shall descend to the Commentary of this our reverend and grave Author upon it Some have thought it was written in Latine But the general Testimony of Antiquity doth contradict it Hierom in his Preface to the Four Evangelists dedicated to Pope Damasus faith expresly Graecum esse non dubium That without doubt all but Matthew were written originally in Greek With him also agrees the learned Bishop of Hippo in his first Book and second Chapter of the Consent of the Evangelists Horum sane quatuor solus Matthaeus Hebraeo scripsisse perhibetur Eloquio Caeteri Graece that all the rest but Matthew wrote in Greek Wherefore Bellarmin in his Tract of Ecclesiastical Writers concludes from these Fathers ingeniously That the Latine Copies of Mark are but Translations out of the Greek As for the Time of its Writing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out by Scaliger and taken to be the Alexandrian Chronicle is the most proper Book from which we should deduce the time if it were there mentioned But all which that Digest of Years expresseth is that Mark came to preach the Gospel at Alexandria when Claudius Caesar and Kersianus were Consuls To let pass the mistake for Cajus Caligula and L. Apronianus Caesianus who were Consuls in the Year of Christ 38. It is now generally received that he wrote this Gospel before he went to Alexandria and then it must be within a few Years after our Lord's Death But I rather adhere to Eusebius in the second part of his Chronicle disertly setting down the 44th Year of Christ for his coming to that City to preach the Gospel which he had before newly received from Peter's Knowledg and Acquaintance with our Lord's Works and Miracles So that possibly about a Year before or more for we have no certain Foundation for the time was this Gospel penned The Scope of it as of all the Four is to evince the Humanity of our Lord That he was the Messiah prophesied of in the Holy Scriptures That he was the Son of God That he dyed a meritorious Death for his People the Elect of God with many other things too long to be here mentioned in this Praefatory piece but copiously and excellently handled in the ensuing Commentary The Author whereof was born in the famous County of Kent in the Lath of Scray in the Hundred of Selbrittenden in the Parish of Sandhurst near to Newenden where once stood a notable Town of the Britains called Anderida and fortified by the Romans as we find mentioned in the Notices of the Western Empire and garrisoned by a Band of Roman Souldiers called Abulci from whence possibly Apuldore a Neighbour-Market fetcht its Original Name His Parents were Godly and of untainted Reputation who though not of the highest rank yet neither were of the lowest of the People He went to the University of Cambridg as near as I can remember about the sixteenth Year of his Age and was admitted into Trinity-Colledg under the Name and Tuition of that most learned pious and justly renowned Servant of God Mr. Simon Aldrich who preached over the Epistle to the Hebrews and expounded the Ceremonial Law of Moses in a most heavenly and Evangelical manner A Tract which is yet extant in Manu-script and would doubtless prove of most eminent Service to the Church were it delivered from perishing by the Press But to proceed Our present Author was after some Proof of his learned abilities and diligence in study elected Schollar of that ample Foundation and continued in his Scholastical employments till after he had proceeded Master in Arts. The Entrance upon the high and honourable Function of the Ministry he undertook if I call to mind aright about the 24th Year of his Age being then placed in the Rectory of Bread not far West from Winchelsey in the County of Sussex where he spent the whole Remainder of his life being Pastor of that People 44 years In that place through the Lord 's gracious Blessing upon his Ministry he was notably Instrumental in the effecting of a very great Change upon the hearts and lives of the Inhabitants For whereas at the Initiation of his Work amongst them the People for the generality were very ignorant and profane he was a means under God not only to bring them to Civility and Knowledg but many of them also to an eminent pitch in Grace and Godliness It pleased the Lord to exercise this his Servant with sundry tryals and afflictions during his residence among them but none of them took him off from doing the Work of his great Lord and Master So intensely studious was he that having withdrawn himself as much as possibly he could from the Affairs and entangling Occasions of this World he conversed much with dead men in his Study delighting much in that learned Prison from whence his Soul was oft upon the Wing towards Heaven A man he was of great Reading and so constant and diligent in the Work of the Ministry that besides what of his Labours is visible in this Soul-fructifying Comment he preached over divers of the Psalms of David The whole 53d Chapter of Isaiah The Prophecy of Zephany The Epistle to the Ephesians The first Epistle to the Thessalonians The Epistle of James The Epistle of Jude entirely and compleatly Together with Sermons upon the Creed Lord's Prayer Decalogue and Sacraments The Disease which made its Preparative Assault upon him was an Arthritical Distemper in one of his Shoulders the pain whereof encreasing more and more upon him at length reduced him to a fatal Consumption of which he dyed in the 68th Year of his Age. His departure when once Death drew near was speedy and peaceable This Work as I understand at his first entrance upon it was designed for the Publick and prepared for the Press in his life-time But the Providence of God not seeing good that he should out-live the Emission of it therefore for the benefit of the Church some Schollars and Holy Men having viewed it judged it fit for a more general Service Upon whose Account and of divers other eminent Persons Heads of Houses and Doctors in Divinity together with several
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
the Synagogues as may appear by this place and Act. 18. 8-17 there are two mentioned which were Rulers of the Synagogue at Corinth Crispus and Soslhenos Quest Quest What moved this Ruler of the Synagogue to come and seek to Christ for his sick daughter seeing the Rulers were for the most part greatest enemies to Christ as we may see Luke 13. 14. The Ruler of the Synagogue answered with Indignation when our Saviour healed one on the Sabbath And Joh. 7. 48. Do any of the Rulers Believe in him Answ Answ Though the Rulers were enemies to Christ and so it is likely this Ruler had bin heretofore yet now being in great Affliction and heaviness for his onely daughter which lay sick at point of death this cross did so work upon him that he was moved to come and humble himself to Christ and to seek help from him for his daughter He had before heard of the fame of Christ's Doctrine and great Miracles for he lived in Capernaum where our Saviour had often before Preached and wrought Miracles yet he never came and submitted himself unto him till this Affliction moved him to do it Jairus The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to come from the Hebrew name Jair which was an usuall name among the Israelites as may appear Deut. 3. 14. and Judg. 10. 3. and it signifies as much as enlightned or enlightning being derived from the Hebrew word Aor which signifieth Light So much of the words Observ 1 Observ 1. In that this Ruler of the Synagogue being a man of great Dignity and Authority came now to Christ humbling himself and sought to him to restore his Daughter Miraculously being at the point of death this argueth some degree and measure of Faith to be begun in him whereby he believed that Christ was able to restore his Daughter Miraculously and conceived also some hope that he would restore her Here then we see that although there be not many great men of the World usually called and brought to the Faith of Christ as the Apostle sheweth 1 Cor. 1. 26. yet some great persons are effectually Called of God and do come unto Christ Such a one was that Centurion whose Faith our Saviour so highly commended Matth. 8. 10. and that Ruler or Noble-man mentioned Joh. 4. 46. So also the Deputy Sergius Paulus Act. 13. and the Noble-men of Beraea Act. 17. 11. and Dionysius the Areopagite ver ult ejusdem Capitis Use Use Comfort for great Personages against the great Temptations which their high places and Callings are lyable unto and against the manifold hinderances which they have to keep them from Grace and Salvation though in these respects it be hard for such to attain to Grace and Salvation yet not impossible they are not simply excluded from it because of their great Places and Dignities but if they use the means to resist those great Temptations which they are subject to and to break through and overcome those difficulties and hinderances which they meet with in the way of Salvation they may attain unto it aswell as meaner persons God is no respecter of persons in the matter of giving Grace and Salvation he respects not worldly greatness or meanness of the person riches or poverty nobility or baseness of Birth these do not of themselves simply commend or discommend any to God As he doth not reject poor and mean persons onely for their poverty and meanness so neither doth he reject great persons onely or simply for their greatness but giveth Grace and Salvation freely to whom he pleaseth without regard to the outward quality or condition of the person Observ 2 Observ 2. In that this Ruler of the Synagogue who never before in his Prosperity came to Christ being now in Affliction and heaviness for his onely Daughter is moved by this cross to come and seek to Christ See the benefit and good that comes by Affliction Sanctified unto those that are exercised by it it is oftentimes an occasion and means to drive men unto God for help and ease in their troubles though before they did not seek to him yea though they were far estranged from him and enemies to him as this Ruler had bin before unto Christ as is likely yet when God visits them with some heavy cross this many times so worketh on them that it driveth them unto God to humble themselves and to seek help from him So this Ruler of the Synagogue and that Noble-man Joh. 4. 46. was moved by his sons dangerous sickness to go to Christ So Hos 5. 15. In their Affliction they will seek me early So Esay 26. 16. Yea Affliction is not onely a motive to move men to go unto God for help and deliverance in such times of distress but it is oftentimes a means and occasion of the effectual Calling and Conversion of some unto God So it was unto this Ruler of the Synagogue and to that Noble-man Joh. 4. So Job 33. 19. The Sinner is chastened with pain upon his bed c. And then ver 26. He shall Pray unto God and he will be favourable unto him and he shall see his face with joy c. The meaning is that the Lords chastisement shall be a means to bring him to true Repentance This we see also in King Manasseh 2 Chron. 33. 12. whose Affliction and Captivity was a means to turn him to God by true Repentance Now when we say that Affliction is a means of the effectual Calling and Conversion of some this must be understood with two cautions 1. That it is such a means as doth onely prepare men unto true Conversion not such as doth effect and work Conversion for that is done by the powerfull work of Gods Spirit inwardly and by the Ministry of the Word as the ordinary outward means 2. That Affliction is not simply of it self a means to the effectuall Calling of any but so far forth as it is Sanctified to us of God that is so far forth as he giveth Grace to make a good and Holy use of it Use 1 Use 1. Hence gather that Afflictions are not hurtful but profitable to such as have Grace to make a right use of them Psal 119. 71. Good for me sayes David that I was Afflicted And Lam. 3. 27. Good for a man to bear the yoke in his Youth It is profitable and good in this respect among other that it is a means to drive men to God and to bring them near to him and to seek to him by Prayer and by Repentance and Humiliation of themselves under the mighty hand of God It is a means to bring such unto God who were strangers and far off from him before and to bring such nearer unto him who are already called and come unto him Use 2 Use 2. Be willing to be tryed and exercised with the Cross and patiently submit to Gods hand Afflicting us at any time seeing it is profitable for us being a special means to drive
Answ Answ In that they were too much carryed away and rapt with admiration of the Work or Miracle it self and did not so duly and seriously consider and take notice of the divine Power of Christ by which it was wrought The points of Instruction to be observed hence see before Chap. 6. 51. Chap. 1. 27. Chap. 2. 12 c. Observ 1 The fourth and last Consequent of the Miracle is the effect which that great astonishment brought forth in them causing them to give so good testimony of all the works of Christ That he had done all well c. And this is spoken in commendation of them that they were not onely moved with admiration at the Miracle but that they brake forth into this testimony of it and all the other Miracles of Christ approving and commending them Observ 1. It is fit for us when we take notice of the great and wonderfull works of God not onely to be affected in Heart with reverence and admiration of them but also to testifie the same in words as occasion is offered by giving honourable testimony of such works of God acknowledging and magnifying the same So did this People here give testimony of this Miracle of Christ commending and extolling the same So David in the Book of Psalms often breaketh forth into praise and commendation of the great works of God See Psal 19. Psal 111. Psal 118. c. And he often exhorteth others also to do the like So Elihu Job 36. 37. Chapters Reason Reason This is a speciall honour unto God himself and so he accompteth it when we speak honourably and respectfully of his works praising and magnifying the same Use Vse To reprove such as bury the great and extraordinary works of God in silence or else speak not of them with such Honour Reverence and Respect as is due unto them c. A sign they are not affected in Heart with such due reverence and admiration of them as is fit c. Observ 2 Observ 2. In that our Saviour Christ did so live and carry himself in his Calling and Ministery upon Earth that he procured and had the good word and testimony of men yea of the common People who commended him for doing all things well c. Hence we are to learn by this example to endeavour so to walk and live in our Places and Callings That we may procure and have the good testimony and approbation of men for our good Conversation and not onely the good testimony of the better sort but of all so far as is possible Rom. 12. 17. Provide things honest in the sight of all men Phil. 4. 8. Whatsoever things are true honest c. and of good report If there be any vertue and praise c. 1 Tim. 3. 7. A Bishop should have good report even from without so every Christian As we are first and principally to approve our Life and Conversation to God so we are not to neglect or contemn the good opinion and approbation of Men so far as it may be had and procured with the keeping of a good Conscience Now the good testimony and approbation of Men is procured two wayes especially 1. By walking innocently and uprightly endeavouring to have alwayes a good conscience towards God and Man as Paul did Acts 24. 16. And this innocent and upright walking stands partly in avoiding all known and manifest sins and partly in conscionable practise of all good and holy Duties required of us in the Word of God 2. By a wise and circumspect walking towards all Men even toward those that are without that is the profane and wicked Col. 4. 5. Not giving just occasion of offence to such not that we can walk either so innocently or so wisely as Christ did but that we must endeavour it as far as is possible c. Use Vse For reproof of such as walk scandalously and offensively before men living in grosse and manifest sins and making no conscience of good Duties required in the Word of God in so much that they justly open the mouths of others against them to speak evil of them c. Observ 3 Observ 3. That which is here spoken chiefly of the Miracles of Christ that he did them all well is true in the largest sense of all other actions of his Life upon Earth that he did them all well yea perfitly well not failing any way either in the matter or manner of doing All his Works and Actions were most perfitly good just and holy without mixture of sin in any of them not only his Miracles but his preaching praying conference keeping the Sabbath c. Joh. 8. 46. Which of you convinceth me of sin He fullfilled all Righteousnesse and all Obedience due to both Tables of the Morall Law and likewise to the Ceremoniall Law Rom. 10. 4. Christ is the end that is the perfection or full accomplishment of the Law for Righteousnesse c. Vse 1 Use 1. Comfort to true Believers against their manifold imperfections and faylings in their life and Actions and in the obedience required of them to the Law of God Though we cannot do all things well but in many things we all offend Jam. 3. 2. yea we do nothing perfitly well but our best Actions and Duties are as menstruous Clowts mingled with much Corruption yet this is our great comfort that Christ our Head and Saviour being on Earth did all things well yea perfitly well performing all perfit and full obedience to the Law of God and that for us that we being by Faith ingrafted into him may by his perfit active Obedience and Righteousness be justified before God See Rom. 10. 4. Vse 2 Vse 2. Seeing Christ did all things well as the People here freely acknowledge and yet at other times he was charged and accused by others as an evil Doer as a Friend of Sinners as a Drunkard and Glutton as one that had a Devil c. This may teach all Christians that though they live never so uprightly and innocently yet they must look to be evil spoken of and to be unjustly charged and slandered as evil Doers Therefore when this comes so to pass we are not to be discouraged onely look to this That we so walk and live that we give not just occasion to the profane and wicked to open their mouthes against us c. Finis Septimi Capitis CHAP. VIII Mark 8. 1 unto the 10. In those Dayes the Multitude being very great and having nothing to eat Jesus called his Sept. 15. 1622. Disciples unto him and said unto them c. THE principall parts of this Chapter are these 1. Our Saviour himself miraculously feeding of 4000 with seven Loaves and a few Fishes from Verse 1. unto the 10. 2. His Answer to the Pharisees questioning with Him and tempting Him by seeking of him a Sign from Heaven from Verse 10. unto the 14. 3. His Admonition given to his Disciples to take heed of the leaven of 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
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
suddenly or in a moment but some of them by degrees and in tract of time as we heard Chap. 8. Verse 24. Observ 1 Observ 1. An evidence and proof of the Godhead of Christ in that by his bare Word spoken this miraculous Effect was wrought in the Fig-Tree viz. the sudden or speedy withering and drying up of it by the roots contrary to the course of Nature which was also the more strange and the greater Miracle because the Fig-Tree as the Learned write of it is a Tree by Nature very moyst and full of juice therefore it was the more against Nature for it to dry up by the roots so soon upon the Word of Christ This then serves to confirm our faith in the Godhead of Christ even as all the other Miracles of Christ do it being proper to God only to work Miracles contrary to nature by his own proper and immediate power c. But of this often before Observ 2 Observ 2. In that the words of Christ uttered by lively voyce when he was on Earth had such a Divine power accompanying them as did work such miraculous Effects as this sudden drying up of the Fig-Tree hence we may gather the great Power and Efficacy of the written Word of Christ when it is opened and applyed to the consciences of men in the Ministery of it that it is able by the power of Christ and his Spirit accompanying it to work miraculous and wonderfull effects in the hearers viz. to work faith and repentance in them to regenerate and make them new creatures to turn them from darkness to light and from the power of Satan to God Act. 26. 18. In a word it is able to save their souls Jam. 1. 21. Rom. 1. 16. The power of God unto salvation Heb. 4. 12. Quick and powerful sharper then a two-edged sword c. It is the sword of the Spirit to kill sin in us It is able to make our corruptions and sinful lusts to wither and dry up by the roots in us even as the Fig-Tree withered upon the Word of Christ For it is one and the same Divine power of Christ which he manifested by his lively voyce and words uttered in working Miracles while he was on Earth and which he doth still manifest in the Ministery of his Word c. Vse 1 Vse 1. See by this that it is possible for such as are yet most ignorant profane and hardened in their sins to be called and converted by the Ministery of the Word though as yet they do contemn it and profit not by it For there is a Divine power of God and of Christ which accompanyeth the Ministery of the Word which is able to work miraculous effects in the hearts and consciences of men c. yea in such as are most profane and wicked Use 2 Vse 2. Examine our selves every one whether we have truly profited by the Ministery of the Word Know it by this If thou hast felt the Divine power of Christ accompanying it in thy heart to humble thee for thy sins and to work faith and regeneration in thee and to turn and change thy heart c. Observ 3 Observ 3. How easie with Christ to inflict Judgment upon wicked men his enemies yea suddenly to destroy and root them out As easie as to dry up the fig-tree by the roots by his bare Word spoken c. Verse 21. And Peter calling to remembrance c. The second occasion of our Saviour's exhorting his Disciples to stedfasâ—ness of faith viz. Peter's acquainting of our Saviour with the withering of the Fig-Tree which he did in the name of all the Disciples as may appear by our Saviour's answer directed not to Peter only but to them all in the following Verse And this was Peter's usual manner to be most forward in speaking and to speak for himself and all the rest of the Disciples In which respect the Ancient Fathers call him The Mouth of the Apostles Gerard. Harm Calling to remembrance Viz. the words of our Saviour which he had heard him use the day before in cursing the fig-tree No man eat fruit of thee hereafter for ever Verse 14. where also it is said that the Disciples heard those words of our Saviour Master The ordinary Title of honour which the Disciples used to give unto our Saviour Behold A word of Admiration here as it is many times in other places of Scripture for both Peter and the other Disciples did much wonder at the sudden and unexpected withering of the fig-tree Matth. 21. 20. When the Disciples saw it they marvailed saying How soon is the Fig-Tree withered away Though they had seen him work many Miracles as great yet none in this kind therefore they wondred c. And it is probable that this admiration did proceed from some weakness of faith in them or at least from a want of due coâ—sideration of the Divine power of Christ manifested by former Miracles And this is the more likely because our Saviour in the Verse following takes occasion presently upon this their admiration at the Miracle to exhort them to stedfastnesse of faith See before Chap. 6. 51. Vide etiam Gerard. Harm pag. 718. Quest The fig-tree which thou cursedst is withered Quest. Why doth Peter in the name of the rest acquaint our Saviour with the matter and tell him of it Answ Answ Not because he thought him to be ignorant of it but 1. By way of question or doubt desirous to know and to be resolved by him touching the cause of the Miracle and in working so strange and unwonted a Miracle at that time as also to give him occasion to instruct and teach them what use to make of the same Because he had not as yet taught them the end of the Miracle nor what hâ—s purpose was in working of it nor what use he would have them to make of it therefore now Peter gives him occasion to teach and resolve them further in these things 2. By this speaking of the matter to Christ in way of admiration they seem to intimate a desire in themselves to be made partakers of the like gift or power of working Miracles or miraculous Effects such as that of our Saviour's causing the fig-tree to wither This may appear by our Saviour's answer See Matth. 21. 21. In the words explained consider 1. The Occasion of Peter's acquainting our Saviour with the withering of the fig-tree viz. His calling to remembrance the Curse which he had heard our Saviour denounce against it 2. The manner of his speaking to our Saviour 1. Reverently calling him Master 2. By way of admiration at the miraculous withering of the fig-tree implyed by the word Behold 3. The matter it self which he acquainteth our Saviour with viz. the sudden withering of the figg-Tree Of the first Peter calling to remembrance Having before heard our Saviour's words when he cursed the fig-tree and now seeing the miraculous effect which followed he calls to mind what he had heard