their own Parents in such weighty and serious matters as do concern them as in the matter of Marriage and in choice of their Calling c. They will be their own guides and counsellors despising the counsell of their Parents c. These sin not onely against the Word of God but even against the light of Nature It was the sin of wicked and profane Esau that he would not be ruled by his Parents in the choice of his Wife but he took Wives of the Hittites which were a grief of mind to his Parents Gen. 26. 34. Let all children take heed of this sin lest God punish it in them as he often doth by sending his curse upon such Marriages as are made without Parents consent or advice So much of the Damsells asking counsell of her Mother touching the Petition which she was to make unto Herod Now followeth the advice which was given her by her Mother She willed her to ask the head of John Baptist That is to desire of Herod that John might be beheaded and that his head might be brought and presented unto her in a Charger for so much may be gathered by comparing the words following in the next verse with Matth. 14. 8. where it is said that she was instructed of her Mother to ask John's head in a Charger She might have counselled her daughter to ask some rich gift or great matter of wealth and preferment either for her daughter or for herself but such was her Malice and grudg against John that having this opportunity offered to have him put to death she rather adviseth her daughter to ask this then any other favour gift or preferment whatsoever Observ 1 Observ 1. Here first we may observe that wicked and ungodly Parents are apt to give wicked and lend counsell to their Children and to teach them wickedness In stead of giving them good Counsell and Instruction they give them such as is evil and wicked In stead of bringing up their Children in Instruction and Information of the Lord as good Parents ought to do Ephes 6. 4. they train them up and teach them to serve the Devill and to commit sin This no doubt was one cause that the Children and Posterity of Cain proved so wicked and ungodly because they were so ill taught of their Father And this also was the cause that those 42. young children were so graceless as to mock the good Prophet Elisha by calling him bald-pate because they were so taught and instructed by their Parents 2 King 2. 23. Reason Reas Wicked Parents have a desire that their Children should be like them and resemble them in qualities and properties therefore they use means by lend counsell and evill Instruction to make them like unto themselves Vse 1 Use 1. See one cause why the Children of wicked Parents do for the most part prove wicked and ungodly like their Parents even because such Parents are usually so ready to infect and Poyson their Children with lend and wicked counsell and instruction As they hurt and infect them by ill example so also by wicked counsell and advice See then that it is a great Judgment of God upon Children to be born of wicked Parents and to be trayned up under them such Children are in great danger to learn wickedness and lendness of their Parents For although Religion and Grace commeth not by Inheritance yet sin and wickedness doth come by Inheritance from Parents to Children And though God do sometimes call some Children of wicked Parents to be partakers of his Grace yet most often and usually the Children of such lend Parents do prove wicked like themselves and it is Gods special and extraordinary mercy to such Children if they prove good and Gracious Vse 2 Use 2. Seeing it is the property of wicked Parents to hurt and infect their children with contagion of sin by their wicked counsel and instruction let all Christian Parents take heed of this giving ill counsel and instruction to children Beware of teaching them or counselling them to commit sin This they will do too soon without any teaching for it is natural to them take heed therefore of thrusting them forward to it by counsel or instruction It is a most wicked thing in Parents to teach their children to lye to swear to speak filthily c. or to encourage or counsel them to these or the like sins Yet such Parents are to be found But let them take heed For if it be a sin in Parents not to teach their children good things not to give them good counsel then how much greater sin to poyson them with wicked counsel And if it be a sin not to restrain and keep them back from sin by all good means then how much greater sin to thrust them forward to sin Therefore let all Parents professing the fear of God take heed of this fearful and dangerous sin of giving wicked counsel to their children And on the contrary let them be careful to give them good and religious counsel and instruction especially to teach them the true knowledg and fear of God and to counsel and encourage them to the service of God and to the practise of all holy and good duties So did David and Bathsheba to Solomon as we see 1 Chron. 28. 9. Prov. 31. Observ 2 Observ 2. It is the Property of the malicious eagerly to thirst after revenge So Lamech Gen. 4. 24. Esau Gen. 27. 41. Jezabel 1 King 19. 2. Scribes and Pharisees thirst after revenge against Christ So Herodias here Use Use Take heed of harbouring malice in heart c. An eye for an eye c. Observ 3 Observ 3. See the cruell and deadly hatred of the wicked against Gods Servants never resting till it seek their blood See also afterward upon Chap. 11. Verse 18. This was before handled Verse 19. So much therefore shall serve touching the preparation going before the Suit or Petition made by Herodiasses Daughter unto Herod in that she took advice of her Mother who counselled her to ask the head of John Baptist Now we proceed to the 25. Verse in which is laid down her sute unto Herod And first to speak of the manner of putting up her Petition She came in straightway with great haste c. Quest Quest Why did she make such haste Answ Answ No doubt but she was advised and stirred up by her Mother so to do lest if she delayed time Herod's mind should change or grow cold in the matter which he had promised and so she should be disappointed of her hope and desire Therefore also it is said in the words following That she desired John's head to be given her by and by Observ Observ Here we learn That the wicked are very forward and diligent in practising sin delaying no time but hastening the matter with all speed that may be c. See this handled before Chap. 3. Verse 6. I proceed from the manner of her coming to put up her sute
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
case of Conscience supposed by the Scribes and Pharisees touching Children's relieving Parents in their necessity The Case or Question is whether if a Child had sworn or solemnly vowed not to help his Parents he were tyed to help them 2. Their Resolution of the Case or Question by their Doctrine viz. That in this Case the Child was not tyed to relieve his Father or Mother but was free from sin in refusing to do them Good Touching the first Observ 1 Observ 1. See here how great sins and abuses raigned among the Jews in our Saviour's time as open profanation of the name of God by unlawfull and wicked Oaths and Vowes binding themselves by such Oaths to the committing of sin and omission of necessary Duties commanded in the Law of God as the relief of their own Parents I say these grosse corruptions were now raigning amongst this People being not onely practised by the Common sort but also allowed and maintained by the Scribes and Pharisees the Teachers of the Church and yet for all this God had his Church at the same time even amongst these wicked Jews And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine did not separate himself nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God as the Ministery of the Word c. But He and his Disciples usually resorted to the publick Synagogues of the Jews yea He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr Matth. 25. Which manifestly proveth That there may be a true Church of God even in such places where some yea many grosse sins and corruptions do raign and bear sway and that there is no warrant for any to separate from a particular Church because of such abuses and corruptions in it Which therefore condemneth the practise of the Brownists separating from our Church because of the Corruptions in it c. Observ 2 Observ 2. Learn here that it is the property of wicked and ungodly persons such as these Jews here spoken of to vow and swear unto things evil and unlawfull as to the omission of some necessary Duty commanded of God or to the commission of any sin forbidden of God in his Word This is to bind themselves by an Oath to the dishonouring and provoking of God by sin which is a most wicked practice being a gross and hanious abuse of an Oath or Vow and a high degree of taking God's name in vain for which he hath said he will not hold such guiltlesse See more of this Point before Chap. 6. 23. Use Use See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin as to be revenged on enemie c. or on the other side to swear or vow the omission of good Duties as that they will not have dealing again with one that hath wronged them that they will never do good to their Enemy that they will not come to such a Church or hear such a Preacher again because he hath perhaps touched their conscience for some sin which they will not forsake Yea though one should in sudden passion of anger make such a Vow or Oath yet would not this excuse it from being a most hanious sin Observ Observ 3. In that it was wrath and anger conveived against Parents as it is most likely that moved the Children thus wickedly to swear that they should have no profit by them Hence observe How great and dangerous a sin rash anger and wrath is in that it is the Cause of other hainous and grievous sins as of dishonour and open contempt of Parents yea of vowing and swearing not to do them Good c. These weregrievous sins yet it seems that these wicked Children made nothing of them when they were once inraged with anger against their Parents for some discontentment given Prov. 29. 22. A furious man aboundeth in transgression Full of anger full of sin Especially this is true of extream and outragious anger which is nothing else but a short fury or madnesse as the Heathen man could say Prov. 27. 4. Wrath is cruel and anger is outragious Experience shews what grievous sins this raging anger is often the Cause of Is it not the Cause of wicked cursing swearing and of bitter rayling at others Is is not the Cause many times of contention quarrelling fighting wounding yea of actual murder Was it not so in Can's anger Gen. 4. See Prov. 26. 18. Yea how have some good men been overcome of this raging passion and by it thrust forward to very grievous sins See this in David who being suddenly inraged against Nabal vowed his Death and the Death of all his Family 2 Sam. 2. 5. In a word what sin almost is so grievous but one that is thus inraged with furious anger is ready to fall into being tempted to it in his anger Such a one is a fit subject for the Devil to work upon and he may at that time in the midst of his rage fasten any sin upon him and drive him head-long into it Reason Reason This furious passion doth exceedingly distemper the whole man both inward and outward It distempers the mind bereaving a man of all judgment and use of reason for the time It distempers the memory making him forget himself and his Place and Duty to God and Man yea it expelleth all thought of God and of good things As it distempers the inner man so also the Body and every part and member of it making them fit Instruments of sin c. Use Admonition to all to take heed of this hurtfull and dangerous sin of anger and especially of furious wrath being the Cause of so many other grievous sins and laying a man open so wide to the Devil's temptations Especially beware of custom in this sin which is exceeding hardly left If all occasions of sin must be shunned then this as one great occasion Remedies against sinfull anger 1. Remove the causes and occasions of it as pride of heart self-love waywardness niceness and curiosity in small and tryfling matters needless prying into the lives of others familiarity with angry persons Especially labour to mortify the sin of pride in our selves c. 2. Labour by all means to resist and stay the first motions of sinfull anger arising in us either by lifting the heart to God desiring his Grace to repell this passion or by calling to mind some place of Scripture condemning this sin or by departing out of the company where we are if there be no other way Howsoever it be be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion but stay a time till the mind be settled and in better temper Take heed of multiplying words c. 3. Often think of the hurtfulness and dangerousness of this sin being
Pastors clear themselves from being guilty of the blood of Souls if the People perish in their sins for want of admonition Again as this duty is much neglected by Ministers â—o also by many Parents and Masters of Families c. who let their Children Servants and those of their Family run on in known sins without reproving or admonishing them One great cause of such profaness and wickedness now adayes raigning in many Children and Servants that they are given to swearing lying breaking the Sabbath filthy speaking disobedience to Parents and Masters c. Parents and Masters are the cauâ—e who do not reprove such sins in those under their Government Much have they to answer to God not onely for their own sins but for sins of their Children Servants c. Guilty of their Blood if they go on still and perish in such sins wherein they have suffered them without Reproof Let them fear lest God punish both them and their Children and Servants for such sins remaining unreformed through their default How did he punish good Eli for not reproving his wicked son so sharâ—ly as he should have done Vse 2 Use 2. Admonition for all that have Authority and Charge over others to make conscience of this Duty of reproving sin in those of their Charge as Ministers Parents c. Though this be a Duty which bindeth all Christians in some Cases yet especially such as have special Charge of others c. Consider the Reasons before alledged c. Now because it is no easie but a hard Duty to perform aright and so as to do good therefore here some rules are to be observed in reproving sin in others especially in those of our Charge See these rules before prescribed ver 17. hu us capitis Use 3 Use 3. If it be the duty of such as are in Authority and have Charge of others to reprove sin in those of their Charg Then this also teachech all that are under the Charge and â—overnment of others willingly to suffer the Word of Reproof and to submit thereunto and to make a holy and right use thereof shewing themselves ready to reform what is amisse yea to be glad and thankful to such as reprove them If David being a King c. Psal 141. 5. Observ 3 Observ 3. Though Peter were a Disciple and holy Apostle of Christ and consequently very near and dear to Christ even as the other Disciples were as appears in that He calleth them His Friends Joh. 15. 14. yet He doth not forbear to reprove and that sharply Hence we may learn That such as have a Calling to reprove sin in others ought not herein to spare or forbear their dearest Friends but to reprove them and that sharply c. Our Saviour used often at other times to reprove sin not onely in Peter but in the other Disciples also though He loved them dearly So Job did not forbear to reprove his Wife though dear to him Job 2. 10. Paul sharply reproved the Galathians Chap. 3. 1. and yet they were as dear to him as Children to a Mother Chap. 4. 19. So He rebuked Peter to his face though His fellow Disciple Gal. 2. 11. Reason Reason It is a duty of love and therefore to be performed toward our dearest Friends Levit. 19. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour c. q. d. Though he be thy Brother or Neighbour beloved of thee yet thou must not spare or let him alone in his sin but reprove him Prov. 27. 6. Faithfull are the wounds of a Friend that is the sharp reproofs of a Friend Therefore a faithfull Friend is to shew his faithfulness by giving such wounds to his Friend when there is cause Vse 1 Vse 1. See how faulty some are in performance of this Duty of reproving sin in others Some deal partially being forward to reprove and tax the faults of their Enemies but as for their Friends and such as they affect they can pass over and wink at greater faults in them and never admonish or reprove them for the same yea though they be such as they have a Calling to reprove being of their Charge as their Children Servants or others under their Government yet they suffer sin upon them without Reproof like unto Eli 1 Sam. 3. 13. and David 1 King 1. 61. They are loth to reprove sin in their Friends for fear of offending or displeasing them lest they make their Friends become their Enemies But let such take heed how under such pretences they neglect so necessary a duty of love as Christian Admonition and Reproof is How did God punish David and Eli for this The more love we profess to any the farther we should be from winking at their faults and especially from flattering and soothing them therein and the more careful should we be to deal plainly and faithfully with them by Reproof Use 2 Vse 2. See also that one Christian friend should be willing to be reproved by another when there is cause and not to take it amisse but in good part as a token of true love and not of hatred c. Mark 8. 33. And when He had turned about c. Sept. 11. 1625. Observ 4 Observ 4. SEE how far we ought to be from hearkening to the Counsell of such as go about to hinder us from our duty or to entise us to sin so far That we are to shew utter dislike and detestation of the same and of the persons that give us such Counsell Yea though they be our near Friends and though they do it under some fair pretence yet if they go about by their Counsell either to hinder us in doing good or to entise us to evil we are utterly to reâ—ect their Counsell yea to abhorr and detest the same Prov. 19. 27. Cease my Son to hear the Instruction that causeth to erre from the words of Knowledge Our Saviour detested the Devils counsell perswading him to Worship Him Matth. 4. 10. Acts 21. 13. When Paul's Companions and the Breâ—â—râ—n of Caesarea advised and besought Him not to go up to Hierusalem because it was foretold by Agabus That He should there Suffer great Troubles Paul utterly rejected their Counsell yea reproved them for using such perswâ—sions to him in a matter which he knew to be contrary to the Will and Appointment of God So our Saviour detested Peter's Counsell c. Thus when any go about by evil Counsell either to entise us to evil or to hinder us from good Duties we are to reject and detest such Counsell and those that give it yea though they be our Friends and do it under a good pretence Reason Reason By this we are to shew our true love to God and zeal for his Glory viz. by abhorring the Counsell of such as go about to draw us away from God or to entise us to sin against Him Vse 1 Use 1. To reprove such as are so far from detesting such
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
upon Satan's Possession and have bound him as it were and spoiled his goods that is taken from him that Power and Tyranny which he before exercised over the body of him that was possessed and seeing I have also cast him out of his own House that is out of the party possessed hence it may appear that I have done all this by a greater Power than the Power of Satan is even by the Power of my God-head Here note the parts of this Similitude 1. Our Saviour likeneth Satan to a strong man well armed and furnished with weapons to defend himself and his House in which he dwelleth 2. He likeneth himself to one that is stronger than that strong man 3. He resembleth the Party that was possessed with the Devil to the House of the strong man in which he holds Possession 4. He resembleth the Power of Satan unto the goods and weapons of the strong man 5. Lastly the casting out of Satan by Christ unto the entring into the strong man's House and binding of him and spoiling of his House c. Observ 1 Observ 1. Satan being likened to the strong man this teacheth us that he is a Creature of great Strength and Power Luke 11. 21. compared to a strong man armed 1 Pet. 5. 8. A roaring Lion Ephes 6. 12. The Devils are called Principalities and Powers c. in respect of their great Power which they exercise in the World 2 Cor. 4. 4. God of this World Revel 12. 3. A great red Dragon having ten Horns For the clearing of this Point four things are to be briefly shewed 1. Wherein this Power of the Devil is manifested 2. What kind of Power it is 3. Whence he hath it 4. Wherefore God giveth him such Power Touching the first his Power is shewed chiefly in these things 1. In working upon the insensible Creatures as the Air Earth Waters c. Ephes 2. 2. called The Prince that ruleth in the Air because he hath power to work upon it by stirring up Tempests of Thunder Lightning Winds c. See Job 1. 16. and 19. So also it is likely he can use means to shake the Earth or some part of it and to trouble the Waters c. 2. In working upon those sensible Creatures which want Reason as the Beasts of the field Birds Fishes c. He is able to enter into them and to move and work in them Thus he entred into the Serpent Gen. 3. and into the Herd of Swine c. 3. In working upon the bodies of men He hath power to enter into them and to move in them to carry them from place to place as he did the body of our Saviour Christ setting him on a Pinnacle of the Temple He hath also power sometimes to hurt and annoy the bodies of Men and Women and to vex and torture them with pains c. and to strike them with Diseases as he did Job's body with boyles Job 2. So he bowed a daughter of Abraham Luke 13. And we read in the Evangelists how many strange things the Devil in those times wrought in and upon the bodies of the Possessed sometimes tearing or rending them sometimes casting them into the fire or water sometimes causing them to cry out and to foam at the Mouth sometimes striking them dumb and deaf c. 4. In working after a sort upon the minds hearts and affections of men in tempting them inwardly and solliciting them to sin by inward suggestions Not that he can work directly upon the Mind or Will for that God alone can do but he doth this partly by the outward senses representing evill Objects to them and so conveying evill thoughts to the mind and partly by insinuating himself into the Fancy or Imagination and so by the Imagination affecting the Mind and consequently the Will with sinfull thoughts and affections Joh. 13. 2. The Devil put it into the heart of Judas to betray Christ Act. 5. 3. Satan filled the heart of Ananias c. Thus also he stirred up David to number the People And these sinful thoughts and desires the Devil doth not onely stir up in men but he hath power also to follow them very forcibly as he did in Judas who so soon as Satan entred into him went out presently to do the Fact Joh. 13. 30. and Ephes 2. 2. Thus we see how the Devil sheweth his great Power Touching the second thing viz. What kind of Power it is which he hath we must know it is not an absolute but a limited Power He cannot do what he will but what God permitteth him to do he is potestas sub potestate a power under another Power He could not afflict Job without leave from God nor so much as enter into the Swine without Christ's sufferance As the Sea hath bounds set c. Touching the 3d. thing From whence the Devil hath his Power From God onely who gave unto him in his first Creation great Power and Strength which Power howsoever it is in some respect impaired by his Fall and therefore it is not so great now as the power of the good Angels yet it doth still remain very great and is augmented by his irreconcileable malice to Mankind Touching the fourth thing to be shewed namely Why God doth give such Power unto Satan The Reasons are these 1. That his own Divine Power might the more appear in subduing Satan 2. For the tryal of his own Children as we see in Job's Example 3. For the executing of his heavy Vengeance and Punishment on the wicked by Satan Use 1 Use 1. This shews the Folly and Ignorance of such who make leight of the Devil's Power Tush they say He cannot hurt us we care not for him c. But take heed of contemning his Power securely For although he be not able to hurt the Souls or hinder the Salvation of God's Children yet is his Power very great so as he may by God's permission not onely assault the minds of men with violent Temptations but also greatly hurt their bodies Therefore set not so leight by him Though he do not appear visibly c. God's Children have no cause to fear him but the wicked Use 2 Use 2. See what a dangerous warfare we are called to go through in this life fighting against Satan so puissant an Enemy And withal how careful we had need be daily to arm and fortify our selves against him with that whole spiritual Armour of God Ephes 6. whereby to withstand his powerfull assaults and temptations especially to get unto us 1. The Shield of Faith to quench his fiery Darts c. 2. Learn to use the Sword of the Spirit that is the Word of God against him by alledging and applying it to answer his Suggestions as our Saviour did 3. To use continuall Prayer unto God seeking spiritual strength from him by which we may stand against Satan Matth. 26. 41. Use 3 Use 3. Seeing the Devil may have Power by God's permission not onely to
3 Use 3. For the comfort of such who doubt of their good Estate before God and are ready to conclude that â—â—â—y are not his Children because they feel in themselves some great corruptions and sinfull infirmities such must know that so long as they see these corruptions and are grieved for them and hate them using all means to resist and subdue them in themselves they have no cause to doubt their Estate before God It is no otherwise with them then it hath bin ever with Gods Children A good Christian in this life is not such a one as hath no corruptions in him but one that hateth and striveth against them not one that is wholly Spiritual but one that is in part carnal See how Paul describeth himself Rom. 7. Absolute perfection of Grace and Sanctification is not here to be looked for but is reserved for Heaven where onely the Church shall be without Spot or wrinkle of sin Use 4 Use 4. See how great need there is for Christians to forbear one another in love Ephes 4. 2. Seeing the best have their imperfections and faults of infirmity we have therefore great need every one to labour for true Christian Love to bear with one anothers infirmities and frailties yea to cover them in Love so far as we may without countenancing or allowing them in their faults and corruptions We are so far to cover and to bear with the Infirmities and corruptions of the Saints that we do not for those corruptions condemn or reject their persons and the Graces that are in them but especially the stronger to bear with the weaker Rom. 15. 1. and Gal. 6. 1. Vide Luth. tom 1. com de Euehar Fol. 82. Use 5 Vse 5. See the ignorance and uncharitableness of those who if they see some faults and infirmities in such as otherwise truly fear God are ready thereupon to censure them as Hypocrites as if they were not answerable to their Profession c. as if the Saints could be perfect and free from all corruption of sin in this life which is impossible This is enough for the Angells and Saints in heaven but on Earth we must never look to meet with such c. Observ 3 Observ 3. Here also we see plainly that the Virgin Mary her self the Mother of Christ though she were a Blessed and Holy Woman yet was not free from sin but was tainted with the corruption of it as well as other holy Women It was a fault and sin in her to joyn with these Kinsfolks of our Saviour's in interrupting him unseasonably when he was Teaching The like also we see in her at other rimes as Joh. 2. 3. in that she urged our Saviour to work a Miracle before the due time was come and Luke 2. 48. in blaming our Saviour unjustly for staying so long behind them at Jerusalem This point is to be observed against the Papists who teach that she received so much Grace that she never sinned so much as venially in all her life See the Rhemists on Mark 3. 33. But this is plainly confuted by that which is before laid down as also by that Luke 1. 57. where she calleth Christ her Saviour which she would not have done if she had not been tainted with sin and so had no need of him to be her Saviour St. Augustine Lib. de Nat. et Grat. cap. 36. would have no question moved about this point for the Reverence he bare to our Saviour yet in the same place he doth sufficiently discover his Opinion that he was inclined to think that she was not altogether exempted from sin Vide locum Observ 4 Observ 4. Further in that our Saviour Christs Mother and Brethren who were so near to him and who should have bin a help and incouragement to him in his publick Ministry did at this time rather hinder him therein by their unseasonable sending to speak with him we may learn this that we also must sometimes look for it that even our nearest friends and such as should further us in well-doing may prove rather hinderers to us in good Duties Job's three friends and his Wife who should have bin a comfort and help to him in the Patient bearing of his troubles did rather hinder him therein and were a means to drive him to greater impatience Zipporah the Wife of Moses who should have encouraged her husband to circumcise their son according to the Law of God yet was rather in likelihood a hinderance to him therein See Exod. 4. 30. Peter who should have encouraged our Saviour to be willing to suffer death as it was decreed of God and foretold by the Prophets did rather discourage and disswade him from it Matth. 16. 23. Reason Reason This is a policy of Satan to stir up our near Friends to be an offence and hindrance to us in well-doing because he knowes that we are very apt to be ruled and swayed too much by our friends even in things evil and sinful by reason of the confidence and trust which we have in their love and good will towards us Use Use If therefore it fall out thus at any time that some of our nearest friends kindred or acquaintance do prove as stumbling blocks and hindrances to us in good Duties of our Callings which God requires of us Learn here not to think strange of it nor to be discouraged at it knowing that we must look for it sometimes and therefore arm our selves against this temptation Observ 5 Observ 5. In that it is noted by the Evangelist as a fault in the Mother and Brethren of our Saviour that they did unseasonably interrupt him when he was teaching by sending in to call him forth and therefore our Saviour by his answer to them implyeth that he did dislike and blame this in them Hence we learn That it is a great fault in any to interrupt and trouble others unseasonably with needless or impertinent conference or businesses when they are already busied and employed in serious and weighty Duties especially if they be about Religious Duties as Preaching the Word Hearing the Word Prayer Meditation c. This was the fault of Christs Disciples Joh. 4. 31. who when our Saviour was busied in serious meditation about the work of his Ministry which was as spiritual meat unto him they came and interrupted him unseasonably by talking to him about his bodily food For although they intended well to him in requesting him to eat yet it was inadvisedly and sndiscreetly done to motion it unto him at that time as appeareth by his answer to them And so it is rashness and want of discretion in any to trouble and interrupt others unseasonably when they are busied about serious matters See Luke 10. 40. Use Use See how they are to be blamed who in the publick Meetings of the Church for the Service of God do disturb and interrupt the Minister or the People by loud talking or crying of Children or otherwise especially to do it willingly
perfected in their weakness 2 Cor. 12. 9. 2. For the good of the parties so tryed 1. That by so great assaults their Faith being throughly tryed the soundness of it may appear and be manifested both to themselves and others 1 Pet. 1. 7. Ye are now in heaviness through manifold Afflictions that the Tryall of your Faith being more pretious then Gold may be found to your praise and honour c. So â—ob saith that he being tryed of God should come forth as the Gold 2. That such great assaults and tryalls of their Faith may be a means to humble them throughly in the sense of their own weakness and to cause them earnestly to seek unto God for strength to withstand such assaults Use 1 Use 1. Teacheth good Christians to look for such great discouragements and temptations outward and inward to assault their Faith and to try it throughly and therefore daily to prepare and arm themselveâ— to bear such assaults and to this end we must daily labour for more and more strength of Faith to resist such temptations praying unto God to strengthen our Faith and using all other good means to the same end Vse 2 Vse 2. To comfort Gods children when they feel and meet with so great tryals to assault their Faith they have no cause to be discouraged for God usually dealeth thus with his Children suffering their Faith oftentimes to be assaulted with great discouragements and temptations And this he doth for his own glory and their good to humble them and to make thorough proof and tryall of the soundness of their faith And further let such know That though the Lord suffers them to be tryed in great measure yet not above their strength but he will with the tryal make a way for them to escape that they may be able to bear it 1 Cor. 10. 13. And though Satan may winnow them yet their faith shall not fail Luke 22. The gates of Hell shall not prevail against it Matth. 16. 18. So much of the first Antecedent of the Miracle The news or report brought to Jairus touching the death of his daughter Now followeth the second which is our Saviour's comforting of him upon the hearing of this news Verse 36. As soon as Jesus heard the Word c. Be not afraid Fear not that there is no hope or possibility of the recovering and restoring of thy daughter to life again though she be dead Onely believe Rest perswaded by faith that I being the Sonne of God and so having Divine power am able to raise thy daughter even from death And by these words he implyeth That the faith of Jairus was but weak as yet Observ 1 Observ 1. In that our Saviour perceiving the faith of Jairus to be weak doth endeavour to comfort him and to help his weak faith bidding him not fear c. Hence we learn That Christ Jesus our Lord is ready and forward to help and strengthen such as are weak in faith Isai 42. 3. A bruised reed shall he not break c. that is he shall cherish and strengthen such as are weak in faith and in other graces of the Spirit Mar. 9. 23. he encourageth the father of the Child which was possessed to believe because he perceived his faith to be very weak as yet And thus he helped and strengthened the faith of the Disciples being in danger of drowning Chap. 4. and the faith of Peter Matth. 14. and Luke 22. 31. Therefore Hebr. 4. 15. it is said We have not such an High-Priest as cannot be touched with the feeling of our infirmities but was in all things tempted like as we are c. Use 1 Vse 1. Comfort for such as feel and complain of the weakness of their faith Let them know and remember That Christ Jesus is most ready to strengthen their weak faith and to help their unbelief and he will do it if they seek to him by prayer to have their faith increased and carefully use all other good means to the same end Thou therefore that feelest thy weakness of faith come to him as the Apostles did in like case praying him to increase thy faith Luke 17. with the father of that child Mark 9. Say thus unto Christ I believe Lord help thou mine unbelief Then shalt thou assuredly find and feel that he will not break the bruised reed nor quench the smoaking flax but he will by the powerfull work of his Spirit help and strengthen thy weak and feeble faith and though it be never so weak yet being true and unfeigned faith he will not suffer it to fail but that prayer which he made for Peter's faith Luke 22. shall also be effectual for thy faith to keep it from failing according to that Joh. 17. 20. Use 2 Use 2. This teacheth us also after Christ's example to be ready to help and strengthen those that are weak in faith Rom. 14. 1. Him that is weak in faith receive unto you c. that is admit him willingly into your society and use the best means to help and strengthen his weakness So Luke 22. Peter is commanded to strengthen his brethren This we must do after Christ's example Rom. 15. 7. Receive ye one another as Christ received us to the glory of God We must not therefore contemn or reject our weak brethren whose faith is but as the smoking flax but endeavour by all good means in our power to help and strengthen their faith as by praying for them as Christ did for Peter by acquainting him with the abundant mercies of God in Christ and with the comfortable promises of the Gospel c. See 1 Thess 5. 14. Comfort the feeble-minded support the weak c. Observ 2 Observ 2. From the Circumstance of time In that it is said That as soon as Christ heard the Word that was spoken that is the heavy news which came to Jairus and the words of discouragement which the Messengers used to him forthwith he endeavoured to comfort him hence Observe this That our Saviour Christ is ready to comfort the faithful in the very time of their greatest temptations when their faith is most of all assaulted and as it were shaken by the force of temptations and tryals inward and outward even then when they have most need of help and comfort Christ is ready to help and comfort them and to strengthen their weak faith when it is even ready to fail when they are ready to fall and sink under the burden of the temptation he is then ready to put under his hand and to uphold them Thus when Peter's faith was ready to fail and himself ready to sink for fear Christ upheld him and strengthened his faith Matth. 14. And so he helped the Disciples and encouraged them at the very time when they were in danger of drowning their faith being then greatly assaulted and shaken with that tryall Use Use Remember this when we feel the greatest weakness of faith and strongest temptations of Satan or
Observ 1. In that our Saviour is here called a Carpenter because he lived in that calling with Joseph his reputed father for sundry years before he took on him his publike Ministery he doth teach us by his own example That every Christian ought to have some particular and speciall Calling or Trade of life in which to live and to labour with mind or body and in which to glorifie God and do good in the Church or Commonwealth Ephes 4. 28. Let him that stole steal no more but labour in that which is good Gen. 3. 19. In the sweat of thy face shalt thou eat bread c. Yea Adam before his Fall was appointed his Calling which was to dress the garden Gen. 2. 15. So that it is the Ordinance of God both before and since the Fall of man both in the times of the Old and New Testament that every one should live and employ himself in some honest Calling profitable to Church or Commonwealth The Patriarchs were brought up to be Shepherds So Moses David c. Besides great good comes of this employment of our selves in a Calling For by this means 1. We glorifie God by yielding obedience to his Ordinance 2. We procure much good to our selves sundry wayes 1. By this means and through the blessing of God upon our labour we come to be furnished with necessary maintenance for this life 1 Thess 4. 11 12. Work with your hands that ye may have lack of nothing yea this is a means often to bring plenty and to make us able to relieve others See Ephes 4. 28. 2. By this means onely we come to have true interest to all blessings of this life as meat drink rayment c. 2 Thess 3. 12. We command such that is idle persons that with quietness they work and eat their own bread So that if they labour not it is not their own bread they have no true right to it because they use it contrary to Gods Ordinance not labouring or doing any good in Church or Common-wealth for it The like may be said of all other blessings of this life 3. Labour in a good Calling is a good means to humble our bodies and to keep them in subjection and consequently to quench and restrain sinfull motions and lusts in the mind and Heart as on the contrary pampering the body with idleness is a means to kindle and stir up such sinfull lusts See 1 Cor. 9. the last verse Use 1 Use 1. This reproveth all idle persons whether they be such as have no particular Callings or such as live idly in them Of the former sort are some Gentlemen who spend all their time in eating drinking sleeping and following sports c. But God hath not exempted them from labour in some Calling And though they have Maintenance and living enough and in that respect have no need of labour yet in other respects God will have them labour in some Calling that is fit for them that they may glorify God and do good in Church or Common-wealth and that they may have true right to the blessings of God which they enjoy If our Saviour Christ laboured why shoudl they live idly Again this condemneth the course used by common Beggars from door to door a course flat contrary to Gods Ordinance Again this reproveth such as have a Calling but live idly and negligently in it and this is all one upon the matter as if they had no Calling All such idle persons of what sort soever do walk disorderly 2 Thess 3. 11. living in the manifest breach of Gods Ordinance unprofitable burdens of the Earth neither can they be said to eat their own bread or to wear their own Cloaths or to have any true right to the use of any other Blessings of God in this life but are usurpers of them for which sin God will one day call them to a straight accompt and punish them if they repent not of it in time And in the mean time also the Curse of God hangs over the heads of such for their breach of his Ordinance and for the loss and mis-spending of so much pretious time Great is this sin of Idleness and the cause of many other sins as of Theft Prodigality Drunkenness Uncleanness c. Ezek. 16. 49. Abundance of Idleness was in Sodome Therefore let all take heed of it and such as have bin faulty reform it in themselves Use 2 Use 2. See how necessary for all Christian Parents to look to it that their Chrildren be trained up in some good and lawfull Calling wherein they may afterwards live and employ themselves to Gods Glory and to the good of the Church or Common-wealth This they may learn of Joseph and Mary training up our Saviour in his young years in a painfull Calling So Jacob brought up his Sons to be Shepheards c. This education of Children in a good Calling is as good to them as a Patrimony or Inheritance of Lands or goods yea better to them for Lands and Goods may be lost or forfeited or taken from them or they driven from them by Banishment or Persecution or Wars but in such a case if they have skill in a good Trade or Calling and are fit and able to work in it this they may stick to as a great help yea their Calling alone will maintain them wheresoever they live On the contrary the neglect of this duty of Parents in training up their Children in some good Calling is the main cause that many Children idly brought up prove so lend and Riotous having no good employment nor being fit for any they fall to lend courses Company-keeping Gaming Drunkenness Theft c. Observ 2 Observ 2. Further in that our Saviour lived in the Calling and Trade of a Carpenter this commends unto us the lawfull and warrantable use of this and all such Handi-crafts or manual Trades practised amongst men our Saviour by his own practice hath Sanctified the use of such manual Trades unto men so that they may lawfully use and practice them yea they may have comfort in the use of them so far forth as they use them well and keep a good Conscience in the practice of them And though some do wickedly abuse such Trades yet this proves them not to be unlawfull or evill in themselves neither is it a sufficient reason to condemn the use of them Observ 3 Observ 3. Again in that our Saviour lived in this so mean a Calling we may hence gather That Religion and Holiness may be practised in any lawfull Trade or Profession of life though never so mean Our Saviour led a most Religious and Sanctified life yea such a life as was without all stain of sin and yet he lived sundry years in the mean Trade of a Carpenter The Apostles lived Holily in the Trade of Fishermen which they used even after their Calling Aquila and Priscilla and Paul himself practised Holiness in the Trade of Tent-making Act. 18. 3. and Simon in the
this end they must walk wisely and religiously toward their Children being careful to train them up in instruction and information of the Lord Eph. 6. 4. and to go before them by holy example This is a great means to move reverence in their Children toward them And they must take heed on the other side of foolish vain and loose behaviour before their Children especially when they are young lest this breed contempt c. Mark 7. 10. And who so curseth Father or Mother let him dye the Death Mar. 17. 1621. THe third Duty of Children to Parents is obedience Ephes 6. 1. Children obey your Parents in the Lord c. So Col. 3. 20. This obedience consisteth in sundry things But especially in these five 1. In submitting to Parents instruction and teaching As Parents are to bring them up in good nuture and instruction so Children are to yield themselves willingly and gladly to be instructed shewing themselves teachable Prov. 13. 1. A wise son heareth his Fathers instruction Contrarily Prov. 15. 5. A fool despiseth his Fathers instruction See also Prov. 1. 8. 2. In obeying the Precepts and Will of their Parents in things lawfull and indifferent Jer. 35. The Rechabites being forbidden of their Father to build Houses plant Vineyards or drink Wine c. obeyed therein and are commended and rewarded of God for their obedience Isaac shewed obedience to his Father Abraham in suffering himself to be bound and laid on the Altar for a Sacrifice Our Saviour Christ himself was also subject to his Parents Luke 2. 51. 3. In submitting patiently to the Reproofs and Corrections of Parents and in being carefull to reforme the faults for which they are either reproved or corrected yea though they should reprove or correct unjustly yet Children ought not to refuse or rebell against them Though this seem tedious and against stomack yet seeing God requires it Children must shew obedience even to unjust reproof and correction Touching Reproof Prov. 15. 5. He that regardeth his Father's reproof is wise Et contrá Prov. 13. 1. Solomon makes it the property of an undutifull scorner not to hear his Father's rebuke Therefore every good Child must thence learn on the contrary to hear and obey their Parents rebukes Numb 12. 14. The Lord saies thus of Miriam If her Father had but spit in her face should she not be ashamed seven Dayes By which Speech he implyeth That if a Parent shew a signe of displeasure against the Child for any fault it is fit the Child should not onely take it patiently but shew himself also ashamed thereat Touching Correction Hebr. 12. 9. We have had Fathers of our Flesh which corrected us and we gave them reverence c. A Duty of Parents to correct Children when there is cause therefore Childrens Duty is to sumbit unto it as being for their own good A means through the Blessing of God to reform vice and sin in them yea to deliver their Souls from Hell Prov. 23. 14. 4. In yielding to their Parents Will and Appointment for choyce of their Particular Callings As Parents are to take order and see that their Children live not idly without a Calling but that they be trained up in some honest and lawfull Calling wherein to do good in Church or Common-wealth So Children are willingly to be guided by Parents therein and to take upon them that Calling which their Parents appoint them unto so that it be a lawful Calling in it self and they fit for it Our Saviour himself therein submitted to Joseph and Mary living under them in the Trade of a Carpenter Mark 6. 3. So the Patriarchs were Shepheards by the Appointment of Jacob their Father So David before he was called to the Kingdom was a Keeper of Sheep by the Appointment of Jesse his Father See 1 Sam. 16. the 11th Verse compared with the 19th 5. Lastly The Obedience of Children stands in being directed and ruled by their Parents in the matter of their Marriage when they come to years fit for Marriage and are willing or desirous to enâ—er into that estate The choice of a fit Husband or Wife being a very serious and weighty matter and such as doth very nearly concern the good of the Child therefore in this matter all Children are to be guided by their Parents and not to presume without their Will and Consent to enter into the state of Marriage Parents by the Law of God have power to dispose of their Children in Marriage 1 Cor. 7. 38. The Father is said to give his Virgin in Marriage Deut. 7. 3. Thou shalt not give thy Daughter to the Canaanites c. Exod. 22. 17. There is a Law that he which defloured a Maid should marry her but not without her Father's Consent Isaac at the Age of forty years was at his Father's choice for a Wife And so Jacob was sent by Isaac his Father to Laban's House or Family to take a Wife thence Gen. 28. 2 Sam. 13. 13. Thamar saith to her Brother Ammon The King will not deny me to thee The Heathen knew this by the light of Nature See Gen. 34. 3. in Sichem It is also decreed by all Laws Civil Canon c. The Papists require it Concil Trid. Reas 1 Reas 1. Children are a part of the Goods and Substance of their Parents over which they have power to dispose of them as of other of their Substance Exod. 21. 7. The Jews might by the Law sell their Children to become Servants to others according to the Custom of those times And it seems that the Devil took this for granted that Job's Children were part of his Substance and Possessions and therefore having power given him over his Goods and Possessions he slew his Children Psal 127. 3. An heritage of or from the Lord. Reas 2 Reas 2. By Marriage Children are called to leave their Parents after a sort Gen. 2. 24. For this cause shall a man leave his Father and Mother c. Therefore it is fit that this leaving of Parents should be with their consent Reas 3 Reas 3. By Marriage the power of Parents over the Child is in some sort passed over to the Husband or Wife and is it fit it should be so passed over without Parents consent Here two or three Questions are needful to be briefly resoved Quest 1 Quest 1. Whether a Parent may urge or compell his Child to marry against the Child's Affection Answ Answ He may not because without free consent of the parties to be married there can be no lawful Marriage this consent being of the Essence of Marriage yet a Parent may command or require his Child to marry in some case and the Child ought not without weighty and just cause to refuse Quest 2 Quest 2. May a Parent restrain or keep his Child from Marriage Answ Answ He may keep him from this or that Marriage in particular with such or such a Party for some just cause but not from Marriage in generall
the cause of so many other sins Think also how unbeseeming it is for Christians who should shew all meeknesse and patience toward others c. 4. Lastly Such as find themselves given to rash anger let them daily pray against it desiring God to mortify in them this sinfull passion c. So much of the case of Conscience supposed by the Scribes and Pharisees touching such Children as had in their rage and anger sworn that their Parents should have no profit by them Now to speak of their Resolution given of this Case and Question which was this that in this Case a Child was not tyed to Honour his Parents by doing them Good but was free from sin though he refused so to Honour them That this was their resolution of the Case may appear by these last words of the Verse He is free or shall be free And the same is further declared in the next Verse as we shall hear when we come unto it Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath for they held that an Oath once solemnly taken did absolutely bind the party that had taken it to the performance of what he had sworn though it were a thing in it self unlawfull yea they put great Religion in the keeping of a Oath though it were taken to do that which was evil and sinfull See Matth. 5. 33. where our Saviour sheweth That it was the Doctrine of the Jewish Teachers that men were very strictly bound to keep their Oaths which indeed is true of all lawfull Oaths but not of unlawfull Observ 1 Observ 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken did excuse and allow of the sin of Children in dishonouring Parents which shews us That it is the property of Hypocrits and wicked Persons such as these Pharisees were to maintain and defend sin in themselves and others under pretence and shew of Religion and Conscience See before Chap. 6. 26. Observ 2 Observ 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents in case they had sworn not to help or profit them We may learn That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden and for omission of Duties commanded They give Liberty for practise of sin where God hath given none letting loose the Rains and Bridle to sin where God would have it held in strait Thus did the Scribes and Pharisees they taught many licentious Doctrines opening a wide Gap unto sin as we may see Matth. 5. For example they taught that it was lawfull for a Man to put away his Wife by divorce for small matters That it was lawfull to swear in ordinary Communication if a Man did not forswear That it was lawfull to seek private revenge requiring an eye for an eye That it was lawfull for a Man to hate his Enemies so that he loved his Friends c. Use Use See then a Rule or Touch-stone by which to try and know the corrupt Doctrine of false Teachers Look whether their Doctrine tend to liberty in sin and unlawfull practises or to the omission of necessary Duties commanded of God If it do it is corrupt and unsound Doctrine and to be rejected and taken heed of such are many Doctrines of the Church of Rome as their Doctrine of tolerating Fornication under penalty of money their Doctrine of Pope's pardons granted for money to forgive sins not onely past but for many years to come Their Doctrine of Equivocation of exempting their Clergy-Men from Subjection to the Civil Power of Magistrates Such also is the Doctrine of those which deny the morality of the Sabbath On the contrary that Doctrine which tends to the restraint and beating down of sin is good and sound and to be imbraced Observ 3 Observ 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath that they would by no means have it broken by Children no not if they had sworn against their own Parents much more accompt should be made of a lawfull Oath taken to do things lawfull and good How great care should every one have to keep such an Oath Psal 15. 4. It is said to be one mark of him that shall be saved that having taken an Oath he keeps it though it be to his hinderance Therefore great and fearfull is the sin of those who having taken lawfull Oaths make no conscience to keep them such little think how fearfull the sin of perjury is by which they lay themselves open to the Curse of God unto which every one binds over himself by taking an Oath if he do not conscionably perform what he hath sworn unto being a matter in it self lawfull to be done Mark 7. 12 13. And ye suffer him no more to do ought for his Father and Mother Making the Word of Mar. 31. 1622. God of none effect through your tradition which ye have delivered and many such like things do ye IN the former Verse our Saviour alledged the corrupt Tradition or Doctrine of the Scribes and Pharisees concerning the Duty of Children to Parents in helping them in their necessities viz. That in case a Child had sworn or rashly vowed that his Father or Mother should have no profit by them then he was not tyed in conscience to relieve them but was free from guilt of sinne though he refused to do them Good Now in these two Verses he further sheweth the hurtfull and dangerous Effects and Consequents of this their corrupt and wicked Doctrine Which Effects are two 1. That by this Doctrine they hindred the Child from doing good or affording help to his Parents when he had thus sworn the contrary Ver. 12. 2. That by this Tradition they made Voyd the Word of God Ver. 13. Then in the end of that Verse he briefly chargeth them with sundry other corrupt Traditions which they maintained besides the former of exempting Children from Duty to Parents Ye suffer him no more c. It may be they did not plainly or flatly forbid the Child in this Case to do Good to his Parents but because by their corrupt Doctrine they gave liberty to a Child to refuse to relieve his Parents when he had sworn the contrary therefore they are said Not to suffer him to do ought for them To do ought That is to do any good or afford any help or profit to his Parents or any relief in their necessities Where note that our Saviour imputeth the sin of such an undutisull Child to the Scribes and Pharisees as the causes of it by their Licentious Doctrine c. Observ 1 Observ 1. Here first we may gather That corrupt Doctrine is the cause of corruption and wickedness in Life and Practise The Scribes and Pharisees by their wicked Doctrine exempting Children from helping Parents were the
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
his temptations First For the Place where he was tempted viz. The Wilderness Of this I have spoken before ver 12. Therefore I do pass it over here and come to the second Circumstance namely The Time how long our Saviour Christ's temptations continued viz. forty dayes The meaning of these words was cleared before Observ Observ In that our Saviour is said not onely to have been in the Wilderness forty dayes but also to be tempted there during that time that is very often within that time Hence we learn what we must look for from Satan namely this That he will assault and try us not onely with one or two or a few temptations and so leave us but that he will follow us with many temptations and assaults one after another yea that he will take all occasions continually to sollicite us to sin We have no sooner withstood him in one temptation but presently we may look for another Our Saviour Christ continually resisted him in all his temptations both within the forty dayes and afterward and yet upon all occasions he assaulted Him again and again So after he had ended those three great temptations mentioned particularly by Matthew and Luke it is said that he left him for a season Luke 4. 13. that is with purpose to return again soon after The temptations of Satan come one after another like the Messengers which came unto job to tell him of his losses Reas Reas The Devil's malice against us is unsatiable and restless therefore he never ceaseth tempting and solliciting us to sin that so he may bring us to destruction He goeth about like a roaring Lion c. Hence he is called the Tempter Matth. 4. to shew that it is his Trade and Profession to tempt and entice us unto sin this he doeth ordinarily and daily We must look therefore that he will be tempting us not once or twice or a few times in our life but that he will be often assaulting us from time to time yea that he will continually be following us with his temptations no truce with him c. Use Use Learn by this to be continually watchful against Satan and never to be secure seeing he is uncessant in tempting let us be so spiritually wise as never to cease watching and arming our selves against him Think not that when we have been once or twice tempted to this or that sin and that we have by God's Grace resisted that then we shall be quiet the unclean Spirit being once cast out will assay to enter in again as we see Matth. 12. Satan being once or twice resisted will still redouble his assaults therefore never be secure but daily and continally look to thy wayes and especially to thy heart keep it with all diligence c. So much of the Circumstance of time How long our Saviour was tempted of Satan viz. Forty dayes Now I proceed to the third thing by which his temptations are amplified namely The outward estate and condition in which he was during the time of his temptations in that he was with the wild beasts Now this is mentioned to aggravate the grievousness of his temptations in that he was assaulted with them in such a forlorn place where he had no help or comfort from men but had onely wild beasts for his companions which were more likely to annoy and hurt him than to help or comfort him any way Now see what we may learn from hence Observ 1 Observ 1. We see here that our Saviour Christ at one and the same time had many troubles and trial upon him for he was in penury and want of bodily food for forty daies space he was also during that space molested and tempted by Satan and besides all this he was at the same time molested with the society of wild beasts which were ready to annoy and hurt him Hence we may learn that God doth sometimes try his own children with many crosses and troubles at once with inward and outward afflictions in their souls bodies friends goods good name c. Jam. 1. 2. Count it exceeding joy when ye fall into divers temptations So 1 Pet. 1. 6. Now ye are in heaviness through manifold afflictions It was a great tryal for David to be so long kept as he was from the Kingdom which God had promised him yet besides this he was at the same time persecuted by Saul and not onely so but forced to fly into a barren Wilderness where he was in danger to dy for want of food Job also was at once afflicted sundry wayes in his body goods children wife and friends yea and in his conscience too Reasons of this dealing of God with his children He doth it chiefly for these causes 1. To humble them throughly in the sense of their own sins which are the procuring causes of all troubles when he seeth that one affliction or a few will not work this through-humiliation then he layeth many at once upon them and those very heavy sometimes Reas 2 2. He doth this for his own Glory the more to magnify his power and mercy in strengthning them to bear so many tryals at once and in delivering them out of all in due time 3. To try and discover their Faith and Patience so much the more Jobi exemplum Use 1 Use 1. Confuteth the blind Judgment of the World and of carnal men who judge those to be wicked men or Hypocrites who are afflicted with many troubles and crosses at once This was the rash censure of Job's friends upon him But if we should thus judge of all that have many and great crosses at once we should condemn Christ himself who at one and the same time was afflicted many wayes as we see here Use 2 Use 2. Think not strange of it if God lay many crosses at once upon us but know this is his usual dealing with his dear Children therefore think it not a sign of his anger against us neither conclude that we are out of his favour because he chastiseth us many wayes at once for he doth this in love to us and for our good Strive then unto patience though the Lord try thee with never so many troubles at once Though thou feel at the same time fightings without and terrors within yet be of good comfort and labour for patience to bear contentedly whatsoever tryals God layeth on thee if he lay much upon thee at once he will give thee answerable strength to bear it onely seek to him in prayer for strength and patience Observ 2 Observ 2. In that our Saviour Christ conversed among wild beasts in the Wilderness which were ready to molest and trouble him This may teach us contentedness and patience though we be forced in this World to converse and live among wicked men which are as troublesome and dangerous to live with as any wild beasts therefore in Scripture wicked and prophane men are resembled to wild beasts as lions wolves bears c. See for this Esa
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
but also being in them he can frame and utter an audible Voyce and such as may be understood So here and afterwards Chap. 5. 7. and at other times See Acts 16. 17. So also he can utter a Voyce in other living Creatures which he enters into as he did in the body of the Serpent Gen. 3. Not that the Devil can give an immediate power of speech either to Man or to any other Creature but he doth it by help of some naturall causes or means which he makes use of to this purpose And when he speaketh in any Creature it is in such a Creature as hath some natural abilities and fitnesse either to speak or to utter some kind of imperfect Voyce c. See Perk. Discourse of Witchcraft Chap. 1. Sect. 4. Now to speak more particularly of the Words which the Devil here speaking in the party possessed did utter to our Saviour In which consider three things 1. The Devil beginning now to feel the Divine Power of Christ opposing him doth intreat our Saviour to forbear troubling or disquieting him and his fellows Let us alone 2. He doth expostulate with our Saviour 1. About the Cause of his molesting him and his fellows What have we to do with thee thou Jesus c. 2. About the end of his coming Art thou come to destroy us 3. He doth make a fained and hypocriticall confession of Christ I know thee who thou art c. Touching the first Let us alone Some take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in the Original Text to be onely an Adverb of crying out and therefore they translate it Ah what have we to do with thee c. But it is rather to be taken as a Verb of the Imperative Mode signfying as much as Let us alone The Devil intreats our Saviour to forbear troubling or molesting him or his fellows that is other wicked Spirits which now possessed the bodies of other persons by casting them out of their holds Observ Observ How loth and unwilling the Devil is to forgo his hold or possession which he hath gotten in the bodies of Men at any time very loth he is to be dispossessed c. Therefore here he makes suit unto Christ to let him alone c. And to this purpose also tend the words following which he further useth to our Saviour viz. To move and perswade him if it might be not to cast him or his fellows out of their Possessions Hence also it was that this and other wicked Spirits did so much struggle against the Power of Christ when he was about to dispossesse them See more of this afterward upon Ver. 26. and Chap. 5. 7 8. It followeth What have we to do with thee c. The wicked Spirit doth expostulate the matter with our Saviour about the cause of his molesting him and his fellows and he seems to complain against Christ and to accuse him at least indirectly as if he dealt injuriously with him and his fellows in going about to cast them out seeing they had nothing to do with him that is they did not meddle against him neither had any way justly provoked or offended him q. d. what Cause is there in us why thou shouldest trouble us and go about to dispossesse us seeing we meddle not with thee nor have done thee any wrong c See 2 Sam. 19. 22. the like Speech used by David to Abishai in like sense What have I to do with you ye sons of Zerviah that ye should this day be adversaries to me What Cause is there in me or have I given you why ye should shew your selves enemies to me in molesting me and by provoking me against Shimei c. Thou Jesus of Nazareth This was the usuall name then given to our Saviour by the common People among the Jews The reason whereof was 1. Because his Mother the Virgin Mary dwelt there Luke 1. 26. And there she conceived him in her Womb it being a City in Galilee There also both she and her reputed Husband Joseph lived afterward for which cause it is called their own City Luke 2. 39. 2. There also our Saviour Christ did live and was brought up-under and with his Parents during the time of his private Life untill he was about thirty years of age Hence it was That he was commonly called Jesus of Nazareth and not for that he was born there 〈…〉 born at Bethlehem Matth. 2. Now some do further thin◠〈◊〉 the Devil gave this title now to our Saviour in policy thereby to nourish the common People in that error which they held concerning Christ that he was not the true Messiah because he was of Nazareth whereas the Messiah was to come out of Bethlehem See Joh. 1. 46. and Joh. 7. 52. But this I leave as uncertain although it is not altogether unlikely Observ Observ The Devil here pretends that he did not meddle with our Saviour nor had any way provoked or offended him and therefore implyes that our Saviour dealt injuriously with him and his fellows in going about to cast them out yet all this was false for 1. It was a just offence to our Saviour that these wicked Spirits did enter into Mens bodies to possesse and abuse them at his pleasure 2. It was therefore no wrong at all unto these Devils that our Saviour went about to dispossesse them Here then we see and learn that the Devil is a lyar and a false accuser of others He sticks not here at least indirectly to belye our Saviour and falsly to slander and accuse him as if he dealt hardly and unjustly with him and his fellows in going about to dispossesse them withall pretending but falsly that they had not provoked him or given him any cause thus to proceed against them All was false and herein the Devil shewed himself not onely a lyar but a slanderer and false accuser even of Christ himself c. So he falsly accused God himself unto Eve Gen. 3. and he falsly accused Job unto God Job 1. 9. And Rev. 12. 10. He is called The accuser of the Brethren c. yea he hath his name from slandering and false accusing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Slanderer and as his name is so is his nature as was said of Nabal c. Use 1 Vse 1. This must teach us not to believe the Devil when he suggesteth wicked thoughts to us either against God's Justice Mercy Providence c. or against our Brethren and perswades us to â—ntertain such thoughts Remember that Satan is a lyar and slanderer both of God and Men and therefore such thoughts coming from him we are not to believe or give any credit at all to them Use 2 Use 2. Beware of the sins of lying and slandering or false accusing for these are the Devil 's proper sins and the more any is given to them the more like they are to him c. Mark 1. 24. Let us alone What have we to do with
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
lower degrees of Murther do often make way to the highest degree of that bloody sin therefore as thou wouldst be preserved from falling into the latter beware of giving way to the former So in other sins The way to be kept from sins of the Flesh as Fornication Adultery c. is to resist and abhor the first motions of such sins in our own hearts and not to suffer them to lodge there It is a most dangerous thing to give way to the first occasions and beginnings of any sin and if thou do so a thousand to one but thou wilt proceed further in it and the further thou goest on in it the worse and the harder to return by Repentance therefore resist sin betimes We must deal with sin if we would mortify it in our selves as we do with venemous Creatures as Adders or Snakes we use to kill and destroy the young Brood of them so if thou wouldst be kept from grosser sins labour to mortify and kill in thy self the young brood of sin that is the first evill motions and sinful lusts arising in the heart or suggested by the Devil If we could practise but this one Point of resisting the first beginnings of sin in our selves how profitable would it be How many dangerous sins might we be kept from by this means And the not practising of this hath been the cause of the fearful Falls of many into most grievous sins If our first Parents and David Peter Judas had resisted the beginnings of those sins into which they fell they had not fallen into them so dangerously as they did Let us therefore be warned by their harms and beware of giving way to the first occasions and beginnings of any sin lest if we yield to them the Devil bring us by degrees to the highest pitch of that sin Observ 3 Observ 3. The deadly Hatred of the wicked against the Servants of God c. See afterward upon Chap. 11. Ver. 18. Mark 3. 7 8 9. But Jesus avoided with his Disciples to the Sea c. Octob. 3. 1619. VVEE have heard of the first Consequent that followed upon the Miracle which our Saviour wrought on him that had the withered Hand namely The wicked Conspiracy of the Pharisees and Herodians to destroy him Now in these three Verses the Evangelist setteth down three other Consequents which followed after the working of that Miracle The former of the three is our Saviour Christ's escape made from the Pharisees and Herodians Conspiracy by departing to the Sea in the beginning of Ver. 7. The next Consequent or Event that hapned is The great Concourse and flocking of the People from diverse Countreys far and near to our Saviour Christ upon the hearing of his famous Deeds Ver. 7 8. The last Consequent is A Remedy used by our Saviour to prevent the Peoples thronging of him He commanded his Disciples that a little Ship should wait for him c. Ver. 9. Touching the first of these three Consequents Jesus avoided or departed aside or withdrew himself c. To the Sea Not the great Mediterranean Sea but the Sea of Galilee or Lake of Gennesareth whereof we heard before Chap. 1. Ver. 16. Now our Saviour did thus withdraw himself that he might escape the hands of the Pharisees and Herodians that they might not take his life from him because as yet the time appointed for his death was not come therefore he thus provided for the safety of his life by departing aside unto the Sea of Galilee Observ Observ It is lawful for Christians in time of Persecution to provide for the safety of their own lives by good means and among other means by fleeing or departing aside for a time This is permitted Matth. 10. 23. When they persecute you in this City flee into another c. Our Saviour Christ being in danger of his life by reason of his malicious Enemies did withdraw himself and that at sundry times before the appointed time of his Passion came as we may see here and else-where in the Evangelists as Joh. 4. 3. Joh. 8. 59. Joh. 10. 39. it is said They went about to take him but he escaped out of their hands We have also other Examples for this in Scripture Jacob fled from Esau who fought to slay him Gen. 27. Moses having slain the Aegyptian and being in danger of his life for that Fact did fly into the Land of Midian Exod. 2. Eliah being in fear of his life fled from Jesabel to Mount Horeb 1 King 19. So when the same Jesabel persecuted the Lord's Prophets there were an hundred Prophets which withdrew themselves and were hidden in Caves by Obadiah 1 King 18. So also the Apostles in the New Testament being persecuted did provide for safety of their lives by withdrawing themselves So did Paul Act. 9. 25. when the Jews conspired to kill him the Brethren at Damascus let him down in a Basket through a Wall and Ver. 29. when the Grecians went about to slay him he was brought by the Brethren to Cesarea and sent to Tarsus These Examples shew it lawful in time of dangerouâ— Persecution to provide for the safety of our lives by fleeing yet here we must know that all flight in time of Persecution is not warrantable but in some cases and with some conditions which are to be observed The conditions are these 1. If the Persecution be personal that is directed against some particular Persons either one or more in this case the Persons particularly aimed at may flee and escape But if the Persecution be general against the whole Church then a Pastor or Minister may not flee but stand out for in that case it is necessary that the strong should confirm and support the weak 2. Such as are tyed by some special Calling to the place where Persecution is may not flee till they be freed from the bond of their Calling Thus a Magistrate or Minister being tyed to the place where their charge is by vertue of their Calling may not flee from thence unless they be first freed from that bond of their Calling Quest Quest When may they be said to be freed from it Answ Answ When the case stands so that there is no hope or likelihood of doing good by exercising the duties of their Callings in the place where they live In this case a Minister of the Word in time of Persecution may lawfully flee for safety if he see no hope of doing good in his place by Preaching or otherwise if he should abide there In this case it is more for God's Glory and for the Churches benefit to withdraw himself and so by providing for the safety of his life to reserve himself for the Churches Use for time to come or else to exercise the Duties of his Ministry in some other place 3. Such as withdraw themselves for a time in time of Persecution must not utterly forsake their particular Callings by which they were tyed to that place from whence they
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
of the ordinary means sanctified of him for the recovery of health Let them know That as God forbiddeth us to kill that is to take away or hurt our own or others life so on the contrary he will have us to use the means of preserving life and health and that such as wilfully neglect those means are accessary to their own sickness and death And whereas they say God shall be their Physitian they must know that as God is the author and preserver of health so he doth it orninarily by means which who so willingly neglect cannot expect health and recovery from God Observ 2 Observ 2. In that it is further said of this woman that she was so careful and desirous of health that she was content to suffer many things of the Physitians and that she spent all she had upon Physick to recover her health hence gather That the health of our bodies should be dear and pretious unto us we should so highly esteem it that we should be content to do and suffer much for the preservation of it and for the recovery of it in time of sickness we should be willing to suffer hard things and to use such means as are painful and tedious for the health of our bodies We should also prefer it before worldly wealth being content to part with that for the recovery and maintenance of our health as this woman did See Job chap. 2. ver 4. Reas 1 Reas 1. Bodily health is a special furtherance and help to us in the service of God and in the performance of the duties of our Callings and the want of it is a great hinderance to us therein Reas 2 Reas 2. Health of body is such a blessing of God as maketh all other outward blessings of this life more sweet and comfortable to us and without which they are all uncomfortable and tedious unto us worldly wealth honour friends children yea life it self is uncomfortable without health of body Use 1 Use 1. See what cause then for us to honour the Physitian and his Calling and to accompt well of the means of Physick in time of sickness seeing it is sanctified of God for our good and for the preserving of health and life which should be so dear to us Use 2 Use 2. This reproveth such as shew too little respect of their bodily health Though all desire health yet all use not the means Some are careless of the means to preserve it as good Dyet Physick and the like means Some would willingly have health but they will not do or suffer any hard things for their healths sake yea though they be advised to it by the skilful Physitian yet if he prescribe them strict Dyet or sharp Physick the nature of their Disease requiring it they will not endure it These discover great folly in prefering their present ease and contentment before their future good and preservation of their bodily health Others again though they desire health yet prefer their worldly goods and wealth before it so niggardly and covetous that they will not be at the cost bestow Physick upon themselves in time of sickness All these may learn of this diseased Woman in this Text to make more pretious account of this great blessing of God the health of their bodies Use 3 Use 3. This doth also much more condemn such as use means to hurt and hinder the health of their bodies as bad dyet surfetting drunkenness c. by which many dangerous noysome and incurable Diseases are bred and ingendred in the body as Burning-Feavers Dropsies Pleurisies c. Insomuch that we may well think thut such Intemperance killeth more than the Sword Use 4 Use 4. If the natural health and welfare of our bodies should be so dear to us much more pretious should the spiritual health of our souls be to us How careful should we be to use all means for the obtaining and preserving of it How careful to seek to spiritual Physitians First and chiefly to Jesus Christ who came to heal the broken-hearted we should therefore seek to him by true faith and repentance that by him we may be cured both of the guilt and corruption of sin that it raign not in us Then also we are to seek spirituall help and advice from the faithful Ministers of Christ whom he hath appointed as his Deputies to prescribe us spiritual Physick for our souls out of his Word Again how willing should we be to receive and take hard and tedious Physick for the health of our souls when it is prescribed us How willing to take the painful Physick of repentance and mortification of our sinful lusts How willing to swallow many bitter pills and potions of inward sighs groans and heart-breaks for our sins that we may be cured of them There be some who for the health of their bodies will take every moneth in the year almost a potion or pill or some unpleasant Physick And shall not we be content to take hard Physick for the spiritual health of our souls Again in the last place seeing the health of our bodies should be so dear to us that we should prefer it before our worldly substance as this woman did how much more should we prefer the spirituall health and salvation of our souls before all this worlds goods remembring what our Saviour hath said What shall it profit a man to win the whole world and to lose his soul Matth. 16. 26. Observ 3 Observ 3. In that she was never the better but rather the worse notwithstanding she had suffered so much of many Physitians hence we learn That although Physick be a special gift and blessing of God and not to be neglected in time of sickness when the case requires it yet it is not of it self available to recover health and preserve it or to cure diseases without the blessing of God giving vertue to it It is only an outward means whose vertue and efficacy is wholly from God without whose blessing upon the use of it it may be so far from doing good and healing the body that it may hurt and distemper it more as we see in the example of this woman As it is in Meats and Drinks though they be ordained of God for our nourishment yet they do not nourish without his blessing therefore if he break the staff of our bread that is take away the strength and vertue by which it should nourish then we may eat and not be nourished So it is in Physick though it be ordained to heal the body yet it cannot do good without the blessing of God giving vertue to it to heal Vse 1 Use 1. See the reason why Physick doth not alwayes help the sick it is because God doth alwayes give vertue to it to heal and cure the diseased he doth not alwayes see it good for the sick party to be recovered no reason therefore to contemn the means though it be not alwayes available c. Use 2 Use 2.
unchastity c. to repent speedily of such sins and to turn unto God by a new life lest if they go on in such sins their children also become like them or worse then themselves and lest God in Justice punish them in their Children by withholding his grace from them for the Parents sins If the care of their owns souls alone move not such to repentance yet let the care of both their own and their childrens souls too move and drive them to it speedily Use 2 Use 2. Let all Parents take heed of giving evil and wicked example to their children lest they follow it and take after them in the same sins which they are given unto To this end often consider how apt children are to follow Parents sins especially such as they are most given to by Nature How soon and easily will thy child learn of thee to swear lye to speak filthily to delight in bad company Oh therefore beware of giving such example to your children Beware of infecting and poysoning their souls with the contagion of your own sins If a man have a Plague-sore running upon him will he not be careful that his children come not near him lest they take the disease and it cost them their lives And wilt thou not be much more wary and fearful of infecting thy children with the contagion of thy sins lest it cost them the life of their souls Look to it then that thou give them not the least ill example of sin seeing it is so dangerous to poyson and infect them and seeing they are so apt to suck their deadly poyson from thy evil example How canst thou reprove sin in thy child when thy self art guilty of the same or worse and art not afraid to practise it even before the face of thy child How should thy child regard thy reproof and admonition It will never be Therefore all Parents look to it that ye do not only reprove sin in your children but first reform it in your selves that so ye may reprove both by word and deed And beware of sinning in the presence of your children or so as they come to knowledg of it lest they take example by you and lest they have cause hereafter to curse the day in which they were begotten and born of you Observ 2 Observ 2. Herod is here called a King yet was he a wicked man void of all Religion and Grace a cruel murderer of John Baptist as we shall hear afterward in this Chapter and an enemy to Christ as appeareth Luke 23. 11. which may teach us That great men are not alwayes good and religious nor yet the best friends or favourites of such as are Religious 1 Cor. 1. 26. Not many mighty or noble are called c. Yea rather on the contrary great men of the world for the most part are furthest from Religion and greatest enemies to it and to the Professors of it So was Herod Pilate the High Priests Scribes and Pharisees the greatest enemies which Christ had upon earth And so Psal 2. 2. it is prophesied that the Kings and Rulers of the Earth should oppose against him Vse Use See then that it is not safe for us alwayes to follow the example of the greatest men no not of Kings and Rulers of the earth further then they do well and follow the Word of God But if they leave that we must leave their example and practise Joh. 7. 48. The Pharisees would tye the people to their own example and to the example of the Rulers but we must not be tyed to the example of such great ones further than their example is good So much of the person of Herod Now to speak of the Fame or Report which he heard of Christ He heard of him Matth. 14. 1. He heard of the fame of Jesus that is of the fame of his Doctrine and Miracles No doubt but his servants and those of his Court that were usually about him did report this unto Herod having either heard and seen Christ and his Miracles or at least heard of him by others For his name was made manifest Or Spread abroad partly by means of his own Doctrine and Miracles and partly by the Doctrine and Miracles of his Apostles which he sent forth Observ 1 Observ 1. Herod had before this time imprisoned and beheaded John Baptist as appeareth Verse 16. by his own words yet he could not by this means stop the course of the Gospel which John Preached for John being cut off and his Ministery stopped our Saviour Christ groweth more and more famous even in Herod's Court for his Preaching and Miracles and not only himself but his 12 Apostles also whom he sent forth to preach Whence we may observe this That the Ministery of the Word cannot be utterly suppressed nor the course of it altogether stopped by any power or means used against it Though the Devill and wicked men rage against it and against the Ministers of it yet can they not prevail utterly to suppress it but it will still have a course and passage and will still prevail more and more notwithstanding all opposition of Devils or men against it It may be for a time hindred but it will afterward break forth and prevail again It may be stopped in one place but it will break out in another 2 Tim. 2. 9. The Word of God is not bound The Preachers and Professors of it may be bound and imprisoned silenced or put to death but the Word it self and Ministery of it cannot be bound that is utterly silenced or suppressed but it will still be free and at liberty to run the course which God hath appointed it to run Act. 5. we read how the Apostles were imprisoned and persecuted and yet soon after it is said Act. 6. 7. The Word of God increased and the number of Disciples multiplyed in Jerusalem greatly c. So Act. 12. Though Herod killed James and imprisoned Peter yet Verse 24. it is said The Word of God grew and multiplyed Reason Reason The Lord doth accompany his Word and the Ministery of it with his own Divine Power he revealeth his own arm in it and by it which makes it powerful to prevail and to find free passage amongst men notwithstanding all opposition made against it Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord and therefore there is no wisdom or policy or practise of the Devil or wicked men that can prevail against the Word of God utterly to abolish or suppress it Use 1 Use 1. See then how vain are all attempts and practises of wicked men yea of the greatest men in the world against the Word of God and against the Preachers or Professors of it persecuting them by word or deed and raising troubles against them all these their attempts are vain and shall never prevail so far as to suppress the Ministery of the Word or to hinder the fruit of it altogether but God
they keep themselves from sin and especially from those sins which they go about to hinder in others Magistrates must beware of such sins as they punish in others Ministers must beware of such sins as they reprove in others So Parents and Masters c. If thou reprove or correct thy child or servant for lying swearing Sabbath-breaking c. look to thy self that thou be not guilty of the same sins Use 2 Use 2. This reproveth such as use no means to hinder sin in others Such Magistrates as do not hinder sin in others by inflicting just punishment upon evil doers such Ministers who do not hinder sin in others by reproving the sins of their people and denouncing Gods Judgments against them Such Parents and Masters as hindered not sin in others by reproving and correcting children and servants when there is just cause In a word whosoever they be that see others running into sin or going on in sin and using no means to hinder them so far as lyeth in their power these do in this respect come short of Herod and some other wicked men who have used means to keep others from sin though themselves have been wicked They do also sin against the precept of the Apostle Jude Verse 23. bidding us pull others out of the fire that is keep them from sin and from the fire of hell c. and against that Heb. 3. 13. and Levit. 19. 17. Use 3 Use 3. It doth much more condemn such as are so far from hindering and keeping others from sin that they are ready to entise and draw others to the committing of sin as to drunkenness uncleanness c. Yea some stick not to provoke and encourage others to sin This is the Devil's practise and such are in this respect far worse than Herod and some other wicked persons who have been means to keep others from sin Now if some be condemned who have kept others from sin how great shall their condemnation be f they repent not who provoke and stir up others unto sin Mark 6. 20. And when he heard him c. August 5. 1621. TOuching the manifestation of Herod's affection to the person of John Baptist we have spoken Now we are to speak of the manifestation of his affection and love to his Ministery which he manifested three wayes 1. By vouchsafing to hear him 2. By hearing him gladly That is willingly cheerfully joyfully 3. By doing many things when he heard him or after he heard him that is by yielding obedience in part unto his Doctrine and Ministery by refraining or reforming some sins reproved by John and by putting in practise some good duties required Luke 13. 19. John reproved him not only for marrying his brother's Wife but for all other evils he had done Now it is likely he reformed many other sins at the reproof of John though he did not reform his sin of Incest in marrying his brother's Wife Here then we see how far a wicked man may go in a shew of love and liking to the Word of God and the Ministery of it and yet be still a wicked man or an hypocrite Here are three steps or degrees of love and liking to the Word of God which a wicked man may go according to which three steps we may hence gather three Points of Instruction 1. That wicked men may be outward hearers of the Word and yet still be wicked 2. That they may be affected with a kind of joy and gladnesse in the Word and Ministery of it 3. That they may yield obedience to the Word in some things yea in many things and yet still remain wicked Touching the first point it is easily proved and confirmed not onely by this example of Herod hearing John Baptist but also by other examples of such as have bin hearers of the Word and yet were but Hypocrites and wicked persons Ezek. 33. 31. The rebellious Jews vouchsafed to come and sit before the Prophet and to hear his words but would not do them c. Matth. 13. In the Parable of the Sower the three first sorts of Hearers do all go thus far as to give the outward hearing to the Word So Luke 13. 26. Some shall thus plead for themselves at the last day That Christ had taught in their streets and yet he shall then say unto them I know you not Depart from me ye workers of Iniquity Many in our Saviour Christ's time did hear him teach and yet were never the better but remained still wicked and unreformed in their lives So Act. 24. 24. Foelix heard Paul concerning the Faith in Christ Use 1 Use 1. See what to think of such as refuse to hear the Word Preached when they may or are negligent and slack in comming to the publick Ministry of it to lend their ears unto it these come short of many wicked men and Hypocrites who have vouchsafed to hear the Word and have bin forward in the outward hearing and yet have remained still wicked men and Reprobates Now if many of those that have bin outward hearers be condemned then how much more such as refuse or are negligent in hearing the Word if they repent not of this sin and reform it in themselves Use 2 Vse 2. Much more this condemneth such as are not onely themselves slack and negligent in comming to hear the Word but do also discourage others from this duty opening their mouthes to speak evill of such as are forward to hear Sermons c. Vse 3 Use 3. Seeing the wicked are sometimes forward to hear the Word how much more should all those be forward in this duety who profess to be Gods children and Servants and to be good Christians Jam. 1. 19. Let every one be swift to hear Eccles 5. 1. Be ready to hear And Joh. 8. 47. He that is of God heareth God's Word c. If we be not swift and forward to hear the Word Preached the forwardness of some wicked men in this duty shall shame us and rise in Judgment against us Use 4 Use 4. Rest not in outward hearing of the Word which wicked men and Reprobates may do but remember that caveat given by our Saviour Christ Luke 8. 18. Take heed how ye hear Look well unto the manner of our hearing that we hear profitably and savingly Quest Quest How may we come to hear thus Answ Answ By practising some Rules before hearing in hearing and after we have heard 1. Before we hear we are carefully to prepare our selves to this duty Eccless 5. 1. Take heed to thy foot c. And Exod. 19. The people were to be Sanctifyed three dayes before they heard the Law delivered Now this Preparation stands chiefly in these three things 1. In laying aside all impediments which may and do usually hinder us in profitable hearing as worldly cares wandring and by-thoughts and all carnall lusts and affections 1 Pet. 2. 1. Laying aside all Malice and Guile c. As new born Babes desire the sincere
Constraint Quest Quest Why did our Saviour urge his Disciples thus to leave him and to go over by Ship alone to Bethsaida Answ Answ 1. That this departure by Ship without Christ might make way to the Miracles which he now intended to work for he foresaw as he was God and appointed also what should happen to them in this their passage by Sea viz. that when they were in the midst of the Sea a Storm should arise which should greatly trouble and hinder them in Rowing and also prove dangerous to them if he did not by his Divine Power help them This I say our Saviour did foresee and ordain before hand that it should be so and therefore of purpose causeth them to take Ship alone by themselves without him that so being by the way brought into such trouble and danger he might have fit occasion to shew his Divine Power by walking to them on the Sea and stilling the Tempest of Wind. 2. He sent them away alone that so being upon the Sea brought into great trouble and danger their Faith might be tryed and exercised and so they might learn more and more to depend and rest on Christ's Power and Providence in all troubles and dangers Observ Observ In that Christ sends his Disciples away by Ship over the Sea where he knew they would be in trouble and danger by reason of a Storm arising in the Night c. Hence gather That the troubles and afflictions of the Faithfull do come unto them and upon them by the speciall Will and Providence of God They come not on them by Chance or Fortune but by the Providence of God directing them unto them and leading them as it were by the hand into troubles Matth. 10. 29. A Sparrow cannot light on the ground without your Father How much less can any trouble befall God's Children without his Will Therefore Ver. 30. it is said That all the hairs of their head are numbred 1 Thess 3. 3. Ordained to afflictions 1 Pet. 4. ult said to suffer according to the will of God Whatsoever the means and instruments of afflicting God's Children be yet still the Author and efficient cause of their troubles is God who appointeth and directeth those troubles unto them by his own Will and Providence permitting and ordering the means c. Therefore though Joseph's Brethren were the means of his troubles in selling him into Aegypt yet he saith That God had brought him thither Gen. 45. 5. And though Satan and the Caldeans and Sabeans c. were the instruments and means of afflicting Job yet he acknowledgeth that all was from God Job 1. The Lord hath given and the Lord hath taken c. Object Object The afflictions of the Wicked are also from God Answ Answ True but yet with great difference For 1. The afflictions of the Wicked come from him as from an angry Judge punishing them in his wrath but the troubles of the Faithfull come from God as from a loving and mercifull Father in Christ 2. The afflictions of the Wicked are properly punishments of sin for satisfaction of God's Justice not so the afflictions of the Godly but onely Chastisements and Tryalls for their good for Christ hath payed the price of their sins c. 3. The Lord doth moderate the afflictions of his Children and temper this bitter Cup according to their strength not suffering them to be tryed beyond that they are able c. Not so the afflictions of the Wicked 4. The afflictions of the Godly come usually from a more speciall and immediate providence of God than the afflictions of the Wicked Though he sometimes use means in afflicting both sorts yet he doth in more speciall manner appoint order and dispose of the means of afflicting his own Servants than he doth the means of punishing the Wicked He gives over the Wicked to the Hands and Power of Satan not so his Children c. Use 1 Use 1. To teach us patience in all troubles quietly and obediently to submit our selves to bear every Crosse which befalls us yea willingly and chearfully to take up our Crosse seeing it is the Lord's hand that imposeth it on us Say as our Saviour himself doth Joh. 18. 11. Shall I not drink of the Cup which my Father hath given me This is a part of the obedience we owe to God our Maker in whose hands we are as the Clay in the hands of the Potter Therefore there is no resistance to be made against his hand no not so much as in word or thought I was dumb saies David because thou O Lord diddest it c. As the Clay saith Chrysostom followes the hands of the Potter and suffers it self to be shaped and formed how he will so Man must follow God wheresoever and whithersoever he will have him go and whatsoever Crosse he layeth on him he must take it with thankfulness not once speaking against it c. Chrysost Serm. 1. ad Stagiriam Monach. Yea whatsoever kind of Crosse or trouble it be which we feel we must patiently submit to God not to be our own Carvers to choose our Crosse but take that which is imposed c. Vse 2 Use 2. Fret not against the means and instruments of our troubles as Satan or wicked and unreasonable men c. when we meet with such as if these were the chief Causes but remember who it is that permitteth these to afflict us c. It is God that sends such Shimei's to curse us c. And though they wrong and abuse us yet God doth us no wrong in Chastising us for our sins therefore humble our selves under his hand and be patient Bite not at the stone as the Dogg doth Say not as some use to do if such a one had not bin or if this or that had not bin I had missed this Crosse c. but look to God's providence who disposed and determined all c. Use 3 Use 3. Singular comfort to the Godly in all troubles remember they come not by Chance nor by the will of Satan or of wicked Men c. but we suffer according to the Will of God who hath appointed all that we suffer with the time manner meanes and end of it not the least trouble but is ordained of God not the least pang c. Therefore be not moved or discouraged See 1 Thess 3. We are not left of God to the Power and Will of Satan or of wicked Men they cannot do to us what they list but what God permitteth and hath appointed and that for our good c. This moved Job to take all so patiently c. And so it will Comfort us in every trouble if we can see God imposing it on us and leading us by the hand into it Contrarily if we bring troubles upon our selves by our rashness folly and indiscretion no such comfort to be felt in them c. So much of our Saviour's sending away his Disciples by Ship over to Bethsaida Now to speak
14. They cryed out for fear Now this fear and trouble proceeded from the imperfection and weakness of their Faith ut suprà Chap. 4 When they were in danger of drowning c. Observ 1 Observ 1. That there are imperfections and weaknesses of grace in the best Christians c. Observ 2 Observ 2. That even good Christians are apt to be too fearfull and timorous in times of danger yea though it be but supposed danger as this was c. See these two Points handled before Chap. 4. Ver. 38. Mark 6. 50. Be of good Cheer it is I be not afraid Jan. 6. 1621. Observ 3 OBserv 3. That it is naturall unto men to be fearfull of the visible Apparitions of Satan insomuch that even the Godly and faithfull Servants of God are very apt to be troubled with fear at the sight of such Apparitions yea though they be not reall but feigned and imaginary as we see here in the Disciples being stricken with great fear at the sight of Christ supposing they had seen an evil Spirit The like we read of them Luke 24. 37. when Christ came suddenly and stood in the midst of them they were terrified and affrighted supposing that they had seen a Spirit Now if such Apparitions be terrible to the Godly how much more to the Wicked Reasons 1 Reasons 1. The manner of the Devil 's visible appearing is in it self fearful for the most part in that he doth most commonly appear in deformed and ugly shapes and in the Night-time and in solitary and forlorn places c. 2. The consideration of the nature and naturall properties of the Devil makes his Apparitions fearfull to men in that he is a Spirit of so great power and subtilty and therefore able by God's permission to do much hurt unto us Besides that he is also at deadly emnity and hatred against all mankind seeking their destruction and confusion by all means possible 3. Because it hath bin proved and found in experience that the Devil sometimes appearing in some persons and in some places hath done much hurt and mischief c. Use 1 Vse 1. See how unfit it is for any to frequent or live in such places as are known to be haunted with wicked Spirits seeing the best Christians are apt to be troubled and perplexed with fear at the Apparitions of Satan therefore they had need be carefull to avoid occasions of being stricken with such fears and terrors lest they tempt God c. Use 2 Use 2. See what need for us to arm our selves against this fear of the Devil's Apparitions using all good remedies against it To this end 1. Labour for true Faith in Christ that being in him reconciled to God and assured of his love and favour we may not fear any power or malice of Satan appearing or not appearing to us It is either want of Faith or weakness of Faith that makes us over-fearfull of Satan and his Apparitions as we may see here in the Apostles themselves The more Faith the less fear of Satan c. 2. Consider God's speciall providence and protection promised to such as fear him in the midst of all dangers Read Psal 91. nothing can befall them but that which shall turn to their good and salvation Therefore though the Lord should suffer Satan at any time to hurt them in their bodies in this Life yet Hell Gates shall not prevail against their Salvation in the Life to come 3. Consider that the good Angels do pitch their Tents round about us if we truly fear God Psal 34. and he hath given them speciall charge over us to keep us in all our wayes c. Psal 91. 4. Remember that all the power and malice of the Devil is limitted and restrained by the power of God c. 5. Pray unto God for Spirituall courage that we may not be dismayed with fear of Satanicall Apparitions if the Lord should suffer him so to appear or present himself unto any of us c. Observ 4 Observ 4. Further we see here that the Disciples of Christ are brought into many troubles at once for they are alone in the Ship in the midst of the Sea in the Night-time and they are toyled in rowing and in danger of drowning by reason of the Wind being against them and besides all this at the same time they are terrified with the Apparition of an evil Spirit as they falsly supposed Hence then we learn That the Lord doth sometimes exercise his Servants with many troubles at one and the same time both outward and inward Tryalls So Paul 2 Cor. 7. 5. troubled on every side without fightings within fears 1 Pet. 1. 6. Ye are now in heaviness through manifold temptations Examples of this we have also in David who sometimes mentioneth many troubles at once upon himself as we may see in the Book of Psalms Psal 144. 7. He prayes to be delivered out of great or many Waters So Psal 42. 7. One deep calleth another c. But especially in Job who at the same time was afflicted in his Body Goods Children Friends and by his own Wife and therefore in one place he speaketh of Changes and Armies of troubles or sorrows which were sent of God against him See also the example of Jacob Gen. 32. Reasons Reasons The Lord doth this 1. For the more thorough tryal of the Faith and Patience of his Servants and that by this means these graces in them may be more cleerly manifested as we see in Job 2. That many troubles coming upon them at once it may be a means throughly and deeply to humble them under God's hand in the sense of their sins which are the procuring of such troubles 3. That the goodness and mercy of God may be the more seen and manifested in delivering them out of so many troubles being at once upon them Use 1 Vse 1. Comfort to the Godly when they are exercised with many troubles at once God deals no otherwise with thee than he doth often deal with other his deer Children and Servants Therefore no cause for us in this case to be dismayed or to doubt of God's favour or fear his wrath to be against us because he layeth many troubles at once upon us for he doth all in love to us and for our good that we may be thoroughly tryed and humbled c. He seeth what is best for us he seeth that one or few troubles at once is not enough to try and humble us so thoroughly as is fit therefore he layeth many at once upon us of diverse kinds and natures some outward some inward c. Think of this and be patient and well contented to submit to the hand of God though he chastise thee many wayes at once and know that he is able and will in due time deliver thee out of all troubles though thou be compassed about with never so many Job 5. 19. He shall deliver thee in six troubles yea in seven there shall
in Ahab and Jesabel 1 King 22. and 2 King 9. Also in Joab 1 King 2. And though Cain were suffered to live yet better it had been for him to dye then to live so miserably as he did being cast out from God's presence Seldom doth a Murderer go in peace to his Grave yea sometimes God also revengeth this Sin upon the Children and Posterity of such as upon the sons of Ahab and upon Joab's House See 2 Sam. 3. 29. 3. Avoid all causes and occasions of Murther and Cruelty as rash anger malice fighting quarrelling drunken-fellowship and meetings c. 4. Pray unto God to keep us from this sin and from all degrees of it and to give us meek merciful and loving hearts c. Mark 7. 22. Thefts Covetousness Wickedness Deceit Lasciviousness an evil eye Blasphemy Pride Foolishnesse May 26. 1622. THe fifth sin named by our Saviour is Thefts which doth properly signifie close or privy taking away of that which is anothers But in Scripture it is used in a more large sense to comprehend and note out all unâ—ust and unlawfull wayes and means of getting goods from others and of inriching our selves forbidden in the eighth Commandement And so we are here to take it Now for the kinds of it we must know it is of two sorts Publick and Private Publick Theft is the withdrawing or with-holding of publick or common Goods which pertain to many and it is either robbing of the Church or robbing of the Common-wealth Robbing of the Church which is called Sacriledge is when any taketh away or with-holdeth from the Church of God any part of the Goods of it serving for maintenance of God's Worship and when such Goods are put to private uses Prov. 20. 25. It is a snare to the man who devoureth that which is Holy c. This is said to be robbing of God himself Mal. 3. 8. Robbing of the Common-wealth is when the common Goods of a Kingdom or Common-wealth or City are converted to private uses As if one that is in publick Office robb the Common Treasury of a Kingdom or City c. This publick Theft is so much the greater and more hainous Sin by how much the more persons are wronged and hurt by it Private Theft is that which is committed against private or particular Persons And it is of two sorts The first is open and manifest by force and power taking away or with-holding the Goods of others or any way oppressing them forcibly and openly of which there are divers kinds As these especially 1. Robbing by the High-way side or by the Sea As the Sabeans Job 1. Elies sons 1 Sam. 2. 2. Stealing away men's Children c. 3. Open oppression of the Poor by the Rich and Wealthy Prov. 22. 22. 4. Unjust and forcible with-holding of the Goods of others as of Money or Goods borrowed Psal 37. 21. The Wicked borroweth and payeth not again So also the with-holding of Goods committed to our Trust as Goods of Fatherlesse Children c. Also the with-holding of Hirelings Wages A crying Sin whether it be by force or fraud Jam. 5. 4. Deut. 24. 14. Thou shalt not oppress an hired Servant c. At his day thou shalt give him his hire neither shall the Sun go down upon it c. Also to with-hold Goods ill gotten by Fraud Usury c. and not to make restitution to such as have been wronged being known or if they be not known then to the Church or Poor c. The second kind of private Theft is secret and fraudulent which is closely practised so as the party wronged doth not perceive it for the time at least but thinks himself well dealt withall And this also is committed sundry wayes As by close pilfering from others by fraud in Bargaining c. by Usury c. But more of these afterward in handling the Sin of Deceipt for here our Saviour speaketh chiefly of open and manifest Theft Remedies against this Sin of Theft and Unjustice especially against open Theft Robbery and Oppression of others are these To Consider 1. The greatness of the Sin being one of those which defile the person before God making a man odious unto God as our Saviour here sheweth The Scripture makes it a Degree of Murder Isa 1. 15. Your hands are full of Blood that is of cruel oppression and unjustice one against another So Hab. 2. 12. Woe to him that buildeth a Town with Blood c. Nahum 3. 1. 2. Consider the Judgments of God denounced against this Sin and inflicted on it in this Life and after this Life It is a crying Sin â—am 5. 4. Zephan 3. 1. Woe to the oppressing or robbing City See also Prov. 22. 23. 1 Cor. 6. 10. Theeves shall not Inherit the Kingdom of God yea in this Life God severely punisheth robbery and oppression How did God take Vengeance on Ahab and Jesabel for getting away Naboth'â— Vineyard Prov. 21. 7. The robbery of the Wicked shall destroy them c. Zach. 5. 4. we read of a Flying Roul c. 3. Consider the nature of all Wealth gotten by theft and unjustice How vain and unprofitable is it Prov. 10. 2. Treasures of Wickedness profit nothing yea they are very hurtful having God's curse following them which makes them as a Fire consuming the rest of a man's substance Seldom doth the Oppressor or Thief long enjoy Wealth so gotten Job 20. 15. He hath swallowed down Riches and he shall vomit them up again c. 4. Oppose against all theft and unjustice that excellent rule of equity and justice Matth. 7. 12. Whatsoever ye would have men do to you c. 5. Lastly Take heed of all Causes and Occasions of Theft Robbery c. As 1. Covetousness which is the mother of all unjustice and theft See Micah 2. 2. They covet Fields and take them by violence and Houses and take them away c. So Achan Hos 7. 21. 2. Idleness Eph. 4. 28. Let him that stole steal no more but labour c. 3. Prodigality and riotous spending c. which brings want and so gives occasion to thee very c. The sixth Sin which cometh out of the heart is Covetousness which is nothing else but an inordinate love and desire of worldly Wealth or Riches Now inordinate love and desire of Wealth is that which hath these properties 1. When Wealth is sought in the first place as the chief Good before Spirituall and Heavenly Riches Contrary to that Matth. 6. 33. Seek first the Kingdom of God c. 2. When it is sought too eagerly and earnestly with over greedy desire resolving that they will be Rich though it be by unjust means 1 Tim. 6. 10. They that will be rich do fall into temptations c. 3. When abundance and superfluity of Wealth is sought and more than is necessay For the understanding of this we must know That Wealth may be said to be necessary for a man in two respects 1. In respect of
the misery of the Gentiles before their Calling That they were aliens from the Common-wealth of Israel Reas 1 Reas 1. Such as are excluded from fellowship with God and with Christ Himself Eph. 2. they have no Spirituall Communion with God nor Union with Christ by Faith and so no Right or Interest in God's speciall Favour or Mercy which He communicateth to His Church onely nor any title to the saving Benefits of Christ which also belongs to the Church only Reas 2 Reas 2. They are excluded from the true Worship of God and all ordinary means of Salvation which are to be had only in the Church See Psal 147. 19. Reas 3 Reas 3. They can have no assurance of God's Protection and Defence of them against bodily and spiritual evils and dangers for this Protection is promised onely to the Church See Isa 4. 5 6. Reas 4 Reas 4. They can have no benefit by the society of God's People nor reap any spirituall Good or Comfort by their good Example Prayers Admonition Counsell and other fruits of Christian Love Use 1 Vse 1. Learn to pity such as live out of the Church as Turks Jews Infidels Papists c. and pray for their Conversion that they may be joyned to the Church of God especially for the Jews the ancient People of God of whose Conversion and Restauration to the Church we have a plain Prediction Rom. 11. Use 2 Use 2. This reproveth the folly of such as care not for the society of God's People but despise the Communion of Saints willingly separating themselves from the Church of God making choice rather to live amongst the prophane and wicked c. These bring misery upon themselves They excommunicate themselvs c. Use 3 Use 3. To accompt it on the contrary our great happiness that we are not born nor constrained to live in the Tents of Kedar or Mesech but in the bosom of the Church where God is known and worshipped aright where we enjoy the means of Salvation and the benefit and comfort of the Communion of Saints c. whereas the Lord might have suffered us to be born and live amongst Turks Heathens Infidels c. Oh that we could so value this priviledge and happiness as it deserveth and be so thankful for it as we should If the Philosopher was thankful for that he was born in Greece where Philosophy and Learning flourished and not among the rude Barbarians How much more should we be thankful for this that we are born and live in the true Church of God and in the Common-wealth of Israel where we may have fellowship with God and his People Let this move us to love and delight in the society of God's People as David did Psal 16. 3. especially in the publick Assemblies of them as he also did Psal 84. Moses forsook Pharoah's Court and all the honours and pleasures of Aegypt that he might live amongst the afflicted and despised People of God Hebr. 11. 24. But take heed that we content not our selves only with an outward Communion with God's Church and People which a number of Hypocrites and wicked ones have rest not onely in coming to Church receiving the Sacraments with them c. but labour above all to have true spiritual Union with the faithful Members of Christ See thou be a lively Member of that Body whereof Christ is Head and that thou receive spiritual life from him that thou be a living Branch of him the true Vine that thou do not onely live amongst God's People but that thou be one of them in deed and truth a Child of the same heavenly Father led by one and the same Spirit with them c. else thy outward fellowship with the Church shall do thee no good at all Observ 3 Observ 3. In that our Saviour gives so base and vile a Name to the profane and wicked Gentiles calling them Dogs Hence observe that all profane and wicked Persons are vile and base in God's accompt and so to be esteemed of us 1 Sam. 17. 36. David likeneth Goliah the uncircumcised Philistine to the Lion and Bear which he had formerly slain and it is usuall with the Holy Ghost in Scripture to resemble the wicked unto base and vile Creatures as to Dogs Swine Wolves Foxes Vipers c. thereby to note out their vile base and abject Condition before God Therefore also Job compareth such base wicked men with the Dogs of his Flock Job 30. 1. Psal 15. 4. The wicked is called A vile Person Dan. 11. 11. Antiochus a vile man Use 1 Use 1. To beat down the Pride of all such wicked ones and to move them to repent of their Sins and to humble themselves before God in the sense of their own Vilenesse and Basenesse Yea though they be never so great Persons in the World yet if they be profane and wicked God accounts them as Dogs Swine c. Vse 2 Vse 2. See the vileness and odiousness of Sin making the wicked which live in it so vile and base in God's accompt like Dogs Swine c. Nothing in the World makes men so vile and contemptible before God yea so odious to God and Man as Sin doth Let this make all Sin odious to us Vse 3 Use 3. Learn to contemn and set light by such profane and wicked ones so far forth as they are wicked living in open gross and manifest sins without Repentance Seeing God esteems basely of them as of Dogs c. so may and ought the Children and Servants of God Psal 15. In whose eyes a vile Person is contemned Prov. 29. 27. The wicked man is an abomination to the just 2 King 3. 14. Elisha would not so much as look toward wicked Jehoram for his own sake though he were a King Quest Quest May we contemn such as are in Authority as Magistrates Ministers c. Answ Answ So far as they are wicked they are to be contemned though in respect of their Calling and Authority which is from God due Honour and Reverence is to be yielded to them Let us then despise the Wicked whom God abhorreth and shew our contempt of them by separating from the society of such base and abject Persons no better in God's accompt than Dogs c. How unfit is it for such as profess to be God's Children to associate themselves with such When a man seeth a Serpent or Snake his heart riseth against it So should we shun the wicked Psal 6. Depart from me ye Workers of Iniquity c. Vse 4 Use 4. See how little cause there is for God's Children to regard any contempt or reproach cast upon them by the wicked Who regards the snarling of a Dogg or grunting of a Swine against him Observ 4 Observ 4. We see here that although our Saviour had a full purpose speedily to give comfort and deliverance to this Woman yet he doth a little before her deliverance more and more augment her Affliction It was a great triall to
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
the Faithfull and their Seed c. Let such therefore be truly thankfull c. Use 3 Use 3. Admonition to all Parents to repent of their Sins and to beware of giving ill example to their Children considering how apt they are to follow them How soon do they learn of Parents to swear to lye to speak filthily to pilfer and steal to be touchy froward c. Take heed then of giving such wicked Example Endanger not thine own Soul and the Souls of thy Children together lest hereafter they have cause to curse the day in which they were begotten or born of thee Leave not the cursed Inheritance and Patrimony of Sin to thy Child but on the contrary labour for the true fear of God in thy heart and shew it by giving a holy and religious Example to thy Children that they may be Heirs of thy Graces not of thy sins So much of the first part of Christ's Answer to the Pharisees Now followeth the second His denial of their sute Where 1. Consider the manner of denying with an Asseveration c. 2. The matter or denial it self There shall no Sign be given c. Verily I say unto you Observ It is lawful sometimes to use more than bare and naked assertions or denials in our Speech to others adding some such earnest Asseveration as Verily truly or in truth c. Provided that it be not commonly or ordinarily but in serious matters and of much weight and moment which we deny or affirm Otherwise in common matters Yea and Nay must suffice Mat. 5. 37. See before Chap. 3. ver 28. There shall be no Sign given c. Quest 1 Quest How is it said no Sign should be given them seeing Mat. 16. it is said No Sign but that of the Prophet Jonas that is to say The great Miracle of Christ's Resurrection from the dead upon the third day figured in the rising of Jonas out of the Whale's Belly Answ Answ The meaning here is this Not that no Sign at all should be given but 1. That no such Sign or Miracle as they would have 2. No Miracle at all should be wrought at their motion and sute or to gratify them or to do them good because they were not fit to receive good by any c. As for that Miracle of Christ's Resurrection figured in Jonas it was not given at their sute or for their sakes or to do them any good but to convince them of Christ's God-head and so to condemn them and leave them without excuse for not believing in him Quest 2 Quest 2. Why is it said No Sign should be given but that of Jonas seeing our Saviour did after this Conference with the Pharisees work many other Miracles Answ Answ They were not wrought at their motion or sute nor yet for their good who being wilful Contemners were not likely to profit by them neither did they but they were wrought by our Saviour of his own accord and Will by vertue of his Calling and for the good of them who were fit to make use of them Quest 3 Quest 3. Why would not our Saviour work such a new Miracle as they would have at their Request seeing he might by that means have shewed his Power for the convincing of those Pharisees and for confirmation of his Disciples Faith Answ Answ 1. Because it was needless at this time for him to work any such Miracle seeing he had before wrought so many and some of them but newly which were sufficient both to convince the Pharisees and to confirm his own Disciples 2. Because they sought such a Miracle for an evill end viz. to tempt Him c. as we have heard before Therefore he would not grant their sute lest he should by yielding to them seem to favour them and so harden and confirm them in their Hypocrisy and Unbelief 3. Because He saw they were wilful Contemners of his Doctrine and Miracles and therefore not likely to profit by such a Miracle but rather to abuse it to the dishonour of God by cavilling or taking exception at it c. Observ Observ That the Ordinances of God and means of Grace and Salvation ought not wittingly and willingly to be given or tendred to such as are not likely to profit by them but rather to profane and abuse them to the dishonour of God and their own greater damnation For example not to obstinate and open Contemners nor to profane scoffers at holy things c. To such as these we ought not willingly and wittingly to offer or tender the holy Ordinances of God as the Word Sacraments or other holy Rights and Priviledges of the Church and means of Salvation Matth. 7. 6. Give not that which is holy unto Dogs neither cast your Pearls before Swine c. Our Saviour would not give a Miracle which was ordained for confirmation of the Faith of God's Elect to these obstinate Pharisees c. No more should the Word or Sacraments be given or offered to such as openly and wilfully contemn them or scoff at them so long as they remain such Reasons Reasons 1. These Ordinances are the peculiar Rights of the Church therefore not to be made common to such open and wilful Contemners who either are or ought to be shut out of the Church by Excommunication They are the Childrens Bread therefore not to be given to Doggs c. See before on the 27th Verse of the 7th Chapter 2. It is a high dishonour to God and disgrace to his holy Ordinances to be tendered to such as are more likely to abuse them by further contempt than to profit by them Use Vse Admonition to all Christians to take heed of giving holy things to such profane Dogs and wilfull Contemners This chiefly concerneth Ministers of the Word to whom is committed the dispensation of the Word and Sacraments Yet in some sort also it concerns other Christians to beware of profaning holy things by offering them rashly to such open wilful Contemners as holy Instructions holy Exhortations Admonitions out of the Word c. Ver. 13. And He left them c. Here is shewed what followed upon our Saviour's Answer to the Pharisees He perceiving their Obstinacy that they wilfully blinded and hardned themselves in Unbelief doth leave them to their own hardness of Heart not using any further means of Admonition or Instruction or the like to do them good He departed to the other side that is To thher side of the Se a of Galilee opposite to the parts of Dalmanutha where he was before Observ Observ The just Judgment of God upon obstinate wicked men which do willingly and wilfully go on in sin hardning themselves therein against the light of their own Conscience The Lord doth usually give over such and leave them to their own hardness of heart and to finall Impenitency Isa 6. 9 10. Go and tell this People Hear ye indeed but understand not See ye indeed but perceive not Make the Heart of this
be expressed by any visible shape neither ought we at any time to go about to express or resemble them by any such form or shape Object Object God hath appeared to men in visible forms or shapes as to Abraham in the form of a Man Gen. 18. and to Jacob when he wrestled with him Gen. 32. 24. So to Daniel in Vision he appeared in the form of an ancient King sitting on his Throne Dan. 7. 9. and Mat. 3. the Holy Ghost descended on Christ at his Baptism in the shape of a Dove Answ Answ 1. Those shapes or forms were not assumed or used to express the Nature and Essence of God or the Persons in Trinity but onely as symbolical Tokens of God's presence for that time in which he so appeared 2. Though God himself may appear in what form he pleaseth at some times and for special causes yet we may not so resemble or express him by any Image because he hath forbidden us so to do as in the second Commandment and else-where in his Word Vse Use See by this the gross sin of the Papists presuming to make and use Images and Pictures of the Trinity as of God the Father in the shape of an old man of the Holy Ghost in the form of a Dove So also they make Images of Christ to express his Person and for religious Adoration Observ 3 Observ 3. This Cloud being sent to cover and hide the Divine Glory of Christ and the Glory of Moses and Elias from the Disciples sight and so to curb and restrain them from curious searching and prying into that Glory further than was fit for them This may teach us that we ought not curiously to search or pry into the Knowledge of those things which God hath hid from us and which are not fit for us to know and be acquainted with in this life but we must be content to be ignorant of them It is a learned Ignorance which becometh us For example We are not too curiously to search into the Nature and Essence of God or distinction of Persons or into the Decree and Counsel of God to find out the causes of it or into the Glory and Majesty of God or of Christ or into the Nature and Quality of that heavenly life to come c. I say we are not too curiously to search into these things or to desire to look or pry into them further than is fit for us that is to say further than we have light and warrant from the Word of God So far as we have ground from it we may and ought to search after these things but we must not be wise above that which is written 1 Cor. 4. 6. We must not desire to understand above that which is meet to understand but to be wise unto sobriety Rom. 12. 3. To this end remember what is said Deut. 29. Secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever c. For this cause Exod. 19. 21. at the giving of the Law on Mount Sinai the People were straitly charged not to come too near the Mountain to gaze that is curiously to pry or look into the Glory of God then appearing in the Mount No more must we come too near the Majesty of God to gaze or pry into those secrets which he hath hid from us but we must keep within the bounds he hath set us in his written Word Mark 9. 7. And there was a Cloud that over-shadowed them and a Voice came out of the Cloud saying This is July 2. 1626. my beloved Son hear him NOW followeth the special Adjunct or Circumstance which accompanied the former miraculous Apparition of the Cloud c. viz. The heavenly Voice uttered out of that Cloud Where 1. Consider the manner of uttering this Voice It came out of the Cloud 2. The matter it self uttered or spoken by it This is my beloved Son hear him Of the first A Voice This was the Voice of God the Father the first Person in Trinity as may appear partly by the words uttered in which he calleth Christ His Son This is my beloved Son c. and partly by 2 Pet. 1. 17. where it is said plainly That he received from God the Father Honour and Glory when there came such a Voice to him Came out of the Cloud that is It was uttered or sounded from Heaven through the Cloud and that in sensible manner so as it was plainly heard of the three Disciples unto whom it was especially directed 2 Pet. 1. 18. This Voice which came from Heaven we heard when we were with him in the holy Mount Now whether this Voice were uttered by the immediate Power of God or by the Ministry of some Angel as sometimes the Lord used to speak unto men is not expressed and therefore uncertain although it seems probable that it came immediately from God 2 Pet. 1. 17. it is said to come from the excellent Glory See Dr. Willet on Exod. 19. 19. Quest Quest Why was this Voice of God the Father uttered through the Cloud and not directly and immediately from Heaven Answ Answ That the Disciples might be the better able to hear it without being too much astonished and over-whelmed with fear Therefore the Cloud was caused to come between them and the glorious presence of God to mitigate the terrour of his presence and of the Voice which was uttered by him For if they were so astonished at the hearing of this Voice notwithstanding that it was conveyed to them through the Cloud that they fell on their faces to the ground Mat. 17. 6. how much more would they have been terrified if they had directly and immediately seen the Majesty of God and heard his Voice from Heaven without any Cloud coming between Observ Observ See here the goodness and mercy of God toward his Saints in this life in that he doth reveal and manifest his Will to them in such sort as they are capable thereof and by such wayes and means as they are able to bear Herein he graciously stoopeth to our Infirmity Hence it is that the Lord in revealing Himself and his Will to his Saints hath not used to appear and speak to them immediately and directly from Heaven for then they could not have endured either the sight of his Glory or to hear his terrible Voice but his manner hath been to instruct and teach them mediately that is to say by some instrumental cause or mean either ordinary or extraordinary coming between himself and them As for example either by the Ministry of Man as he doth ordinarily or else by the Ministry of Angels appearing and speaking in his Name as he did often both in the Old and New Testament or else by extraordinary Visions and Dreams sent unto men or else by manifesting his presence by some sensible Sign and Token and so speaking unto men as he did here unto the Disciples out
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
what it was about which they questioned with his Disciples presently one of the company who was Father of the possessed Child made answer That he had brought his Child to be healed and to have the Devil cast out of him and that Christ's Disciples being requested to do it were not able which shews That the matter which the Scribes debated with the Disciples was concerning their unability to cast the Devil out of the possessed Child as also touching the cause and reason why they could not do it About these things they questioned with them Now the scope and end of all this disputation of the Scribes with the Disciples was doubtlesse this That they might in the absence of Christ convince and disgrace the Disciples before the Multitude for that they had made tryall to cast out the Devil and could not do it By this means they went about to prove against the Disciples that they had not the Divine Gift or Power of working Miracles conferred on them as they professed to have but that all the Miracles formerly wrought by them were wrought rather by the help of the Devil This they no doubt laboured to prove against the Disciples and to perswade all the People as much that so they might bring both the Disciples themselves and their Doctrine as also Christ himself and the Gospel into contempt and disgrace with the People Mark 9. 14. And when He came to his Disciples c. Febr. 4. 1626. Observ 1 Observ 1. THat such as for their Place and Calling in the Church ought to be the chief Friends and Favourers of Christ and of his faithfull Servants are oftentimes the greatest Eenemies of Christ and his Servants and so do shew themselves So here the Scribes and Pharisees who should have been foremost in defending and countenancing the Disciples of Christ in their Master's absence and in excusing this their defect and fayling at this time in the working of this Miracle these were on the contrary most forward of all others to oppose them reasoning and disputing against them and cavilling at them for this matter thereby to disgrace both them and their Doctrine and also Christ their Master before the People the common People did not onely oppose themselves but the Scribes So at other times also these Scribes and Pharisees were foremost in opposing Christ and his Disciples c. See this Point before handled Chap. 7. ver 1. Observ 2 Observ 2. In that these Scribes watched this time to sett upon Christ's Disciples by reasoning and disputing with them when Christ was absent that so in the absence of their Master they being destitute of his help might be the more easily convinced and disgraced and that before all the People Hence observe the craft and policy of the wicked Enemies of Christ and his Truth That they seek all advantages against the faithfull Servants of Christ and against the Truth and Doctrine it self which they profess they watch all occasions to bring both the Gospel it self and such as professe it into contempt and disgrace They neglect no opportunity of doing this they omitt no occasion or advantage which may further them herein Hence it is That they use to oppose and set themselves against the professors of the Truth at such times especially when they are weakest and most unable to defend their own cause and the cause of the Gospel Hence also it is That they use commonly to bend their malice and forces against such persons in the Church as are weakest and least able to withstand them as here the Scribes and Pharisees did not set upon Christ to dispute with him but upon his Disciples in his absence whom they perceived to be as yet but weak in knowledge and therefore not so well able to answer or confute their Cavils and Objections So false Teachers as Papists Anabaptists c. are wont to set upon the weakest c. 2 Tim. 3. 6. This craft and policy the Enemies of Christ and of his Church have learned of the Devil their Master who sets them on work for so he useth to take advange from the weakness of those whom he tempteth and from the time and place when and where he assaulteth them Thus he set upon Eve first being the weakest and that when she was alone Gen. 3. And so he set upon our Saviour when he was alone in the Wilderness and his Body much weakened with fasting fourty dayes c. Vse 1 Use 1. To teach us to walk wisely and circumspectly toward those that are without Col. 4. 5. that is toward the wicked Enemies of Christ and his Truth so as we be carefull not to give them any advantage to bring us or the Doctrine and Truth which we professe into disgrace To this end take heed of discovering or laying open our own infirmities and weaknesses before such Enemies of the Gospel lest they take occasion hereby to disgrace both us and our profession and the Gospel it self The more politick they are to seek advantages the more wise must we be to prevent them and not to give advantage Use 2 Use 2. This must also teach us to be no less wise and politick but rather much more in taking all advantages and opportunities to defend the Truth and Doctrine of Christ and the professours and maintainers of it against all the wicked Adversaries thereof This is a good and Christian policy and wisdom to be laboured for and practised of us If the Devil and his Instruments be so cunning and politick in seeking all advantage to oppose and hinder the Truth and to disgrace the professors of it much more ought we to be wise in seeking all advantages to maintain the same in watching all opportunities of time and Place to speak in defence of good Men and good Causes c. Then to speak for the Truth and Religion of Christ and for professors of it when we may do most good and win most credit to the same Mark 9. 15. And straightway all the People when they beheld him were greatly amazed and running to him Febr. 11. 1626. saluted him THE third speciall Accident which fell out at our Saviour's return or coming again to his Disciples The behaviour of the common People towards him And 1. Is shewed how they were affected at his coming That so soon as they saw they were greatly amazed 2. Their outward carriage towards him That they ran to him and saluted him Of the first They were greatly amazed Or astonished with admiration at the sight of him Quest Quest What was the cause of this admiration and astonishment in the People Answ Answ Some think there was some brightnesse yet remaining and shining in his face after his late Transfiguration which did astonish the People even as the face of Moses did shine before the People after his talking with God in the Mount Exod. 34. 35. But this is uncertain whether it were so now with Christ although it may seem not altogether
and compassion toward his Child as appears by his manner of speaking to Christ so he shewed his care in bringing him to Christ and making sute to him to dispossess and heal him See before on the 26th Verse of the 7th Chapter Use 1 Vse 1. For reproof of such unnatural Parents who are not so affected with the outward miseries of their Children as they should be neither are they careful in using means for their relief and help but let them alone in their miseries neglecting the means appointed of God for their Childrens good Some are so hard-hearted as to see their Children lye sick and in pain and will scarce be at the trouble and cost to send to the Physitian for them nor to the Chirurgion when their Children are lame or impotent c. Others can see their Children to be in want of necessary Food or Rayment and have little care to provide for them as is fit and according to their ability and means Yea some Parents are worse who in stead of using means for the help and relief of their Children in such miseries do add affliction to the affliction of their Children by unjust provoking and grieving their Children in their sickness weakness c. How unnaturall are such Parents Worse than brute Beasts in this respect Let such know that this want of natural Affection is condemned by the Apostle Rom. 1. 31. among the sins of the profane Heathen and therefore should be far from Christians Vse 2 Use 2. If Parents ought to be affected with the bodily Afflictions of their Children and to use the best means for their help and relief therein then how much more in their spiritual Miseries and Necessities c. Se chap. 5. 23 24. Now followeth the Motives and Reasons which the father of this child useth to move our Saviour to take pitty of his child And 1. He alledgeth the lamentable affliction and misery in which his child now was being possessed with a Devil which misery of this child he further amplyfieth and layeth open to Christ in the verse following by relating the particular manner of the Devils taking and tormenting of his child by fits and at certain times Who hath a dumb Spirit His meaning is That he was bodily possessed with an evil Spirit or with a Devil which was entred into him and held possession of the powers of his body See before chap. 1. 23. how the Devil is said to enter into Men Which also had stricken the child with dumbness depriving him of the use of his Speech for which cause he was called a dumb Spirit And ver 25. he is called a Dumb and Deaf Spirit which shews That this evil Spirit being entred and having gotten possession in the body of the child had also stricken it both Dumb and Deaf Matth. 17. 15. He is said to be lunatick now lunatick persons are such as are stricken in their senses or taken with some kind of frenzy or madnesse at certain times of the Moon whence they are called Lunaticks from the latine word Luna signifying the Moon and such lunatick fits do proceed from the distemper of the blood and naturall humours of the Body Hence therefore it may be gathered That this child was not onely possessed with a Devil which made him both Dumb and Deaf but also that he was distempered with a lunacy or kind of madness which took him by fits at certain times of the Moon and was caused partly by the distemper of the natural humours of the hody and partly by the Devil's power stirring up and working upon those humors of the Body Now followeth the Points of Instruction in which as also in those that are to be gathered from the residue of the History of this Miracle I purpose to be the more brief because many of them I have had occasion before to speak of in handling the like Miracles of our Saviour Observ 1 Observ 1. That the Devil by God's permission hath Power really to enter into the Bodies of mankind that is to say into the bodies of Men Women or Children and to hold possession in them working and moving in them at his Will and Pleasure yea in the Bodies of good men and women and of the children of such So he entred into the body of this child and held possession in it So in the bodies of many others especially in our Saviour Christ's time and in the dayes of the Apostles in which times the Lord did permit and suffer the Devil to have this Power more commonly and ordinarily than now he doth and that for speciall cause that there might be the more occasion for our Saviour Christ and his Apostles and some others also who had the gift of working Miracles to exercise shew forth the same in the casting out of Devils from such as were possessed and that for the confirmation of the Doctrine of the Gospel And although this possession of mens bodies by the Devil was most frequent and usuall in those times of our Saviour Christ and the Apostles yet in the Times and Ages succeeding even unto this Day the Devil hath sometimes had and exercised this Power over the bodies of men by God's permission as may appear in Histories of the Church See before upon chap. 1. ver 23. Use Use See what cause for us to be thankfull unto God for that he hath appointed us to live in this age of the Church in which this Power of the Devil is much restrained so as he doth not so commonly exercise and shew it as heretofore and for that the Lord hath hitherto kept us and ours from this Power of the Devil not giving up our bodies to be possessed of him Especially we shall find cause to be thankfull to God for â—his mercy if we consider that our sins do deserve that he should even now give up us and ours to this Power of Satan as he did so many of the Jews in our Saviour's time our sins as are great as theirs c. Observ 2 Observ 2. In that this evil Spirit which was in the Child is called a dumb Spirit because he had stricken the Child with dumbness depriving him of the use of his Speech Hence we learn That the Devil hath Power by God's permission not only to enter into the bodies of men or children and to possesse them but also being in them to annoy and hurt the powers and faculties of nature in them hindring the operation and working of them he hath power to strike them in their bodily senses and to deprive them of the use of them and their Speech c. But of this there will be more fit occasion to speak afterward ver 25. It followeth Ver. 18. And wheresoever he taketh him c. Here the father of this possessed and lunatick child doth further lay open unto our Saviour the wofull misery and affliction of this child by relating the particular manner and circumstances of the Devil 's taking and
man whose very mercies are cruell Prov. 12. 10. On the contrary labour as the Elect of God to put on bowels of mercy c. Col. 3. 12. By this we resemble God Luke 6. 36. Be mercifull as your heavenly Father is mercifull By this also we resemble God's Children who are said to be mercifull men Esay 57. 1. Observ 4 Observ 4. That it is a most lamentable and grievous misery and affliction for any to have their Bodies given up of God unto the Power and Tyranny of the Devil either to be possessed by him or to be afflicted and tormented or any way abused by him This we may see here in the example of this Party who was possessed with the Devil and given up into his hands his case was most wretched and lamentable It was a grievous affliction to have his body possessed by the Devil that foul Spirit though he had but onely entred into him at time and had not stirred or moved in him to torment him or put him to any pain but that the Devil being in him should rent and tear his body racking and torturing it so grievously That with the very extremity of pain He fomed at the mouth yea that in his fits he threw him to the Ground and made him lye and wallow there foming and gnashing with his teeth and did pine and wast away as in a consumption c. what a lamentable case was this what a pittifull and rufull spectacle to behold And yet this was not all for the Devil also used in his fits to cast him by violence oftentimes into the fire and oftentimes into the Wa-ter to destroy him as is said afterward Neither was this all for besides all this before mentioned the Devil had stricken him both dumb and deaf so as he could neither speak to make known his own misery nor hear oâ—hers speak to him for his comfort which did exceedingly aggravate his misery And last of all this also did not a little augment the same that he had been so long a time in this wofull distresse even from his Childhood or Infancy as some read it ver 21. he being now a youth or young man of some age or years as is probable so that it is like he was for sundry years in this miserable case So that this example alone is enough if there were no other in all the Scripture to shew to us what a lamentable and grievous misery it is for any to have their Bodies given up of God though but for a time into the power of the Devil to be abused by him But the same may further appear to us by other like examples of such as were possessed in our Saviour's time See before chap. 5. 1 c. See it also in Job's example who though he were not possessed by the Devil yet so soon as God did but give Satan leave to strike him in his Body we see into what a lamentable case he soon brought him smiting him all over with boiles from the sole of the Foot to the crown of his Head So as Job was fain to sit down among the ashes and to scrape himself with a potsheard Job 2. 7 8. Use 1 Vse 1. See the hainousness grievousness of sin how offensive and odious it is to God in that it hath made our Bodies lyable and subject to the Devils Power and Tyranny to be so abused racked and tortured in this lamentable sort Sin is the Original cause and fountain of all this misery to which the Bodies of men are subâ—ect in this Life by reason of Satan's Power and Tyranny over them whensoever the Lord doth give up the bodies of any into his Power This wofull misery is come upon mankind as a just punishment for sin and were it not for sin the Devil should never have had any such power or leave from God either to enter into mens Bodies by possession or any other way to afflict and torment them in thiâ— lamentable manner as he did here unto this child or young man that was possessed This being so it must work and increase in us more and more a true hatred and detestation of all sin both in our selves and others especially in our selves and cause us to shew the same by our care to refrain sin and all occasions of it c. If we have cause to abhorr the Devil as our most malicious and cruel Enemy then much more to detest sin as the cause of all his enmity and of all that Power and Tyranny which the Lord permitteth him to have over mens bodies at any time Use 2 Use 2. See again what cause for us to be thankful unto God for his unspeakable mercy in not giving up our bodies or the bodies of our Children or others which are dear to us into the hands of the Devil to be abused afflicted or tormented by him in such woful and pitiful manner as this party was Especially if we consider the desert of our sins that for them God might most justly deliver up our bodies to Satan's power in this fearfull manner c. How then are we bound to God for not doing this how are we to blesse his Name for that he doth rather correct us with his own hand by bodily Sicknesse or otherwise than give us up into the Devil's hands to be punished c. As it is a token of a fathers love to his child and care of his good that he doth not appoint some cruel or hard-hearted servant to correct his son for his fault but he doth it with his own hands c. So here c. Use 3 Use 3. See also what cause there is for us daily to commit our selves and those that belong unto us to God's special protection praying him to keep us and ours not onely in our Souls but in our bodies from the Power of Satan and not to give up our bodies into his hands to be abused at his Will and Pleasure Seeing it is so grievous an affliction and misery to have our bodies subjected under the Devil's Power pray him to keep us from this wretched misery and not lay this heavy affliction upon us though our sins deserve it Use 4 Use 4. Hence gather That it is a far more grievous misery for any to be in spiritual subâ—ection and bondage under the Power of Satan in respect of their Souls and Consciences This is far a more lamentable case than to be in bodily subjection to the Devil's Power And yet thus it is with all such as live in sin and in their natural estate they are under the Power of Satan they are spiritually possessed of him in their Hearts and Consciences he holdeth them at his Will as in a snare 2 Tim. 2. ult He is entred into them as once he entred into the heart of Judas and he worketh in them effectually by his wicked Suggestions and Temptations drawing them to sin and holding them under the Power of it and consequently under the
with the loss or want of many excellent favours priviledges and comforts in this life which otherwise thou mightest enjoy Contrariwise pray and labour daily for more encrease and strength of Faith whereby to believe in God and in his Word and Promises that so thou honouring God by Faith and stedfast belief of his Word he may honour thee by bestowing on thee and continuing to thee all those excellent benefits and priviledges which belong unto his true Saints and Servants both in this life and in the life to come Mark 9. 19. He answereth him and saith O faithless Generation c. Mar. 11. 1626. IN the two former Verses we heard of the sute or supplication made unto our Saviour Christ by the Father of the possessed Child in behalf of his Son Now in this 19th Verse the Evangelist setteth down the Answer of our Saviour unto that his sute which consisteth of two parts 1. A sharp Reproof of the Incredulity or Unbelief of the Nation or People of the Jews O faithlesse Generation c. 2. A Precept or Command given to the Father of the possessed Child and to others which stood by to bring the Child unto him Of the first He 1. Propounds his Reproof briefly calling them a faithless Generation yea crying ouâ— against them for Unbelief O faithless c. 2. He further urgeth his Reproof by a vehement or earnest expostulating with them in these words How long shall I be with you c. Of the first He answereth him that is The Father of the possessed Child or young man Now this Answer is so directed to him that in it our Saviour takes occasion also to reprove others for their Incredulity even the whole Nation of the Jews as the words following shew O faithless Generation By these words our Saviour Christ understandeth the Nation and People of the Jews in his time who were a faithless or incredulous People for the most part not believing in Christ or his Doctrine but rejecting the same but especially he aimeth at the Scribes and Pharisees who were most of all tainted with the sin of Unbelief and did obstinately persist in the same which also they had now newly testified and shewed by their malicious opposing of Christ's Disciples and going about to dilgrace both them and their Doctrine because they failed in working this Miracle upon the party possessed And he calls them a Generation of faithless People to shew that they followed their Ancestors in this sin of Unbelief Now in this Reproof as our Saviour doth most directly tax the Nation of the Jews in general and especially the obstinate and malicious Scribes and Pharisees for their gross Unbelief so withal he seemeth indirectly and covertly to blame and find fault with the Father of the possessed Child yea and with his own Diâ—ciples likewise for that weakness of Faith which he perceived and knew to be in them at this time Quest Quest Why doth our Saviour at this time so sharply reprove the Nation of the Jews especially for the Scribes and Phariseeâ— and in some sort also the Father of the Child and his Disciples for this particular sin of Unbelief above other sins seeing they were tainted with many other Sins as well as this Answ Answ 1. Because this was a main and principall sin which they were now guilty of and one chief cause and root as it were from whence other sins with which they were tainted did spring and flow 2. Because this Sin of Unbelief was the main impediment which had hitherto hindred the working of the Miracle by the Disciples Quest Quest How did Unbelief hinder the Miracles Answ Answ Sundry wayes 1. In respect of the Scribes and Pharisees and other unbelieving Jew s who being void of all true Faith yea Enemies of Christ c. were unworthy to behold the Miracle and unfit to profit by it 2. In respect of the father of the child who by reason of weak Faith was not as yet capable of this great benefit which he sought for his Son and therefore the Lord did with-hold it from him a while longer 3. In respect of the Disciples themselves as we have heard in the former verse who by weakness of Faith disabled themselves c. How long shall I be with you c A further urging of his Reproof where he amplifieth their sin of Unbelief c. The words being explained consider in them these Particulars in order 1. The person reproving our Saviour Christ 2. The manner of reproving being sharp and vehement by way of Rhetoricall exclamation O faithless c. 3. The persons reproved viz. 1. The Nation of the Jews and especially the Scribes and Pharisees Called a Generation of faithless People 2. The father of the possessed child and the Disciples also who are in some sort here taxed and blamed for weakness of Faith 3. The special Sin for which they are reproved Unbelief 4. The amplification of their Sin 1. By the means which he had so long used to reform it in them in that he had so long conversed with them and exercised his Ministery c. 2. By his patience towards them c. Observ Of the first Observ In that our Saviour Christ perceiving the obstinate incredulity of the Jews in his time and especially of the Scribes and Pharisees doth not wink at it or let them alone in this sin without Adâ—onition or Reproof but having fit occasion and being thereunto called by vertue of his ministeriall Office he doth plainly reprove them for the same calling them a faithless Generation Hence gather That it is one speciall part of the duty of all Pastors and Ministers of the Church to reprove sin in others that is to say in those of their charge and that upon all good occasions offered both publikely and privately c. See before chap. 8. 33. Of the second The manner of our Saviour's reproving of the incredulous Jews c. in sharp and veâ—ement manner crying out against them for their unbelief O faithless c. yea further he calls them a perverse Generation Matth. 17. 17. Observ Observ That it is sometimes fit and necessary for Ministers of the Word to use sharpness and severity in reproving the sins of those under their charge Though they are not alwayes to do this but rather on the contrary to use mildness in reproving sin so far forth as that is most likely to prevail as it is usually and for most part with such as are tractable yet sometimes yea oftentimes it is both necessary and fit for them to deal more shaâ—ply and severely Tit. 1. 13. Rebuke them sharply c. 1 Cor. 4. 21. Shall I come unto you with a Rod or in love c. By the Rod he meaneth sharp and severe reproof which he intimateth to be â—on â—â—imes necessary for him to use And so is it for all other Ministers of God Quest Quest When is this sharpness to be used by Ministers in reproving sin Answ
doth not hinder him from doing good to them and amongst them by working of this Miracle but he shews himself ready and forward to perform this Work of Mercy to the Child and therefore bids them bring him unto him that he might heal him Hence we may learn that although we may and ought to be grieved and offended at the sinâ— and corruptions of those with whom we live yet this must not hinder us from doing good or shewing mercy to the Persons themselves but we must be ready to do them all the good we can as occasion is offered So our Saviour here and at other times though he were much offended at the sins of the Jews and especially of the Scribes and Pharisees yet was he ready to do them good by his Doctrine and Miracles so far forth as they were capable of good thereby So Chap. 3. 5. he looked about angerly upon the Scribes and Pharisees being grieved for the hardness of their hearts and yet he did vouchsafe to work a Miracle before them immediately by curing him that had the withered hand This must teach us after his Example so to be offended and displeased at the sins of others that withal we be not the more backward but rather the more forward and ready to do good and shew mercy to the parties against whose sins we are offended And by this we may try our Anger against others whether it be holy and good or whether it be carnal and sinful If it do not hinder us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any duty of Love and Mercy to the party offending us but rather stirs us up the more to desire and 〈◊〉 good this shews it to be holy Anger Contra if it hinder us or cause us to be the more backward or unwilling to do good to the party it is carnal and sinful Anger Therefore take heed of such anger and displeasure against others and labour to have all our anger joyned with love and to proceed from love to the Persons offending that so it may make us never the less careful but rather the more forward to do all the good we can both to their Souls and Bodies Mark 9. 20. And they brought him unto Him and when he saw him straightway the Spirit tare him and he fell April 15. 1626. on the ground and wallowed foming IN the former Verse our Saviour Christ commanded the Father of the possessed Child and others that were present to bring the Child unto him that he might at the sute of his Father dispossess him of the Devil Now in this 20. verse the Evangelist mentions the bringing of the possessed child unto Christ upon his Commandment together with the Event or Consequent happening thereupon viz. That upon the sight of Christ presently the Devil did cast the child into a sharp and grievous fit of possession tormenting and abusing him in a pitifull manner When he saw him straightway the Spirit tare him c. First to speak of their bringing of the child to Christ They brought him unto him To be understood of the father of the Child assisted as it seemeth by some other Friends that were present who being willed by our Saviour to bring the child unto him that being present he might cast the Devil out of him they shew themselves ready and forward to perform this work of mercy Observ Observ That we ought to be ready and forward to perform works of mercy to and for such as are in misery and affliction taking all occasions and opportunities to afford unto them our help and relief as we are able Rom. 12. 8. Mercy to be shewed with chearfulness Especially to such as we are nearly tyed unto by speciall bond of Nature Kindred Acquaintance So here the father and other friends of the possessed child do shew their readiness to perform this work of mercy for the child in bringing him to Christ taking occasion to do it without delay so soon as they were willed Job 6. 14. To him that is afflicted pity should be shewed from his friend And Prov. 17. 17. A brother is born for adversity Gal. 6. 10. As we have opportunity let us do good to all c. Use Vse Let us then be ready and forward on all occasions thus to afford our help and relief to such as are in misery and affliction either outward or inward Especially to those whom God hath knit unto us by any speciall bond and to such as are most near and dear to us any way and to such as are of our charge as Wife Children Servants c. And that we may shew our selves thus ready to help them we must put on the bowels â—of mercy towards them labouring to be truly sensible of their miseries and to be affected with them as if they were our own Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom from above is full of mercy c. Now followeth the Event or Consequent which happened upon their bringing of the child unto Christ So soon as he saw Christ the Devil cast him into a grievous fit c. When he saw him So soon as the possessed child or the evil Spirit in him did behold Christ Luke 9. 42. It is said This happened as he was yet coming to Christ which shews the Devil's eagerness and greedy desire to torment the child Straightway the Spirit tare him Or rent his Body that is racked and tortured it with most grievous pains as before we heard ver 18. that he used so to do in his ordinary fits But it is likely That this was an extraordinary fit and more sharp and grievous than they used to be And he fell on the Ground Luke 9. 42. It is said The Devil threw him down And wallowed foming This shews the lamentable manner of the Devil 's abusing the body of the child in that he did not onely cast him violently to the Ground but also kept him or held him there causing him to lye wallowing and tumbling on the Ground as half dead and foming at the mouth through extremity of pain Quest 1 Quest 1. What speciall cause was there of the Devil 's tormenting him with this sharp and cruel fit at this time Answ Answ It is most probable That upon the sight of Christ he began to apprehend and feel his Divine Power and so suspect that he should now be dispossessed of his hold therefore fearing that his time of possession should now be but short he laboured to shew his rage and cruelty so much the more so long as Christ suffered him Quest 2 Quest 2. Why did our Saviour Christ suffer the Devil even in his presence thus cruelly to torment and abuse the body of the child seeing he could have hindred it Answ Answ Not of weakness nor because he was delighted in beholding it But 1. For the greater tryall and exercise of the Faith of the father of this child therefore he doth not only deferr to cast out the Devil
1. The Consideration of the grievousness and long continuance of his Son's misery and affliction 2. The Unability of the Disciples to cast out the Devil though he had sought to them to do it 3. Our Saviour's delaying of the time so long before he did help and deliver the Child 4. That hitherto his Child was so far from being helped that he grew rather worse the Devil tormenting him more grievously than before and that in the presence of Christ All these considerations laid together were no doubt so many main hinderances to the Faith of this man and occasions of his doubtfulness and wavering in belief of Christ's Power Have Compassion on us c. he joyns himself with his Son as accounting his Affliction to be his own Now in the words consider two things 1. The manner of renewing his Sute and Prayer to Christ with much Weakness of Faith discovered by his doubtful speaking of Christ's Power If thou canst c. 2. The Petition or Request it self which he maketh to Christ that he would have Compassion on him and his Son and help them viz. by casting the Devil out of him Of the first Observ That the Saints and Children of God do sometimes pray with much weakness of Faith their Faith in Prayer is not alwaies strong or powerful but oftentimes very weak and joyned with much doubting and wavering especially in time of trouble and distress So here the Father of the possessed Child prayes to Christ but with much weakness of Faith Psal 77. 1. David prayed earnestly to God in his trouble and yet Ver. 7 c. it appears that he felt much weakness of Faith at that time Vse Use See that there is no cause for us to be discouraged though we feel much Weakness of Faith in our Prayers especially when we are in trouble and distress inward or outward for thus it is oftentimes with other Saints and Children of God yea with the best of them Neither doth this Weakness of Faith hinder our Prayers from being accepted of God or from prevailing with him as we see also in this Example of the Father of this Child whose Prayer was accepted of Christ and prevailed with him though joyned with great Weakness of Faith It is not the strength or measure of Faith but the truth and sincerity of it that maketh our Prayers acceptable and available with God neither doth he hear us for the worthiness of our Faith but for his Promise sake and for the Merit and Intercession of Christ especially Therefore though thou feel much Weakness of Faith in Prayer be not out of heart or discouraged in the duty but be constant in it assuring thy self that God doth hear and accept thee in Christ for his Promise sake notwithstanding the Weakness and Imperfection of thy Faith Onely see thou do not approve of thine own Infidelity or Doubtings but resist them by all means and labour daily for more strength of Faith in prayer Jam. 1. 6. Let him that asketh Wisdom of God ask in Faith nothing wavering c. that is let him not in his prayer give way to wavering or doubting so as to suffer it to prevail over his Faith but let him resist and strive against such wavering in prayer Observ 1 Of the second Observ 1. In that this father of the child doth not give over his Suit and Supplication to Christ but doth now renew the same again though our Saviour did not help and deliver his child at first but delayed the matter Hence we are taught not to give over praying and seeking to God in our Troubles and Distresses but to persevere therein constantly renewing our requests with the more fervency when we are not helped or delivered at first See before chap. 7. ver 28. Rom. 12. 12. Continue instantly in prayer especially in time of trouble So Ephes 6. 18. Watch thereunto with all perseverance c. Thus have the Saints of God done in their Troubles Though they have not been helped or delivered upon their first praying to God no nor for long time yet have they not fainted in prayer but have continued and persevered renewing their requests with the greater fervency Thus David being in trouble and having prayed and sought to God for help though the Lord did not help him at first but delayed long yet did he not give over praying but continued and renewed his requests as we may see Psal 13. Psal 69. 3. So Lam. 3. 44. The Church being in affliction complaineth that God did not hear or help them at first but covered himself with a Cloud that their prayer should not pass thorough and yet they continued still praying unto him as appeareth in that Chapter 2 Cor. 12. 8. Paul being in inward distress buffetted by the Messenger of Satan prayed thrice that is often unto God for removall of that affliction though he were not delivered upon his first or second prayer yet he gave not over but persevered constantly Vse Use To stir us up unto this perseverance in prayer to God in time of our Troubles though we be not helped at first c. See before chap. 7. ver 28. Observ 2 Observ 2. Have compassion upon us c. It is the Lord 's free mercy and compassion that must move him to help and deliver us out of our troubles and miseries which we are in at any time therefore this father of the child first prayeth unto Christ to have mercy or compassion upon him and his son and then to help them It is not any goodness or worthiness at all in us that can move the Lord to help and deliver us but onely his free mercy and compassion toward us Therefore the Saints of God have used this as the best argument to move the Lord to help and deliver them even his own merciful nature and disposition toward such as are in misery So David Psal 57. 1. Be mercifull unto me O God be mercifull unto me for my Soul trusteth in thee yea in the shadow of thy wings will I make my refuge till these Calamities be over-past So Psal 69. 13. In the multitude of thy mercy hear me in the truth of thy Salvation Deliver me out of the mire and let me not sink c. Vse Use Teacheth us in all our Distresses and Miseries outward and inward to deny our selves and to fly to this gracious mercy of God praying him for his own own mercies-sake to help and deliver us Psal 25. 11. For thy Name-sake pardon my Iniquity that is for thy mercies-sake See also ver 16. Turn thee c. Observ 3 Observ 3. Help us In that he joyneth himself with his child in this petition to Christ we learn That Parents should accompt the miseries and afflictions of their children as their own miseries and so to be affected with them praying for them and using all other good means for their help and deliverance as they would do for themselves So the Woman of Canaan Matth. 15. 22.
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
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
consequently the true and onely Messiah promised to be our Redeemer and Saviour But of this before Observ 2 Observ 2. From the manner of his going out in that he shewed such unwillingness by crying out and renting the body of the child c. we are taught That where the Devil hath once gotten hold or possession for a time he is very loth and unwilling to be dispossessed or cast out thence and therefore striveth all that he can to keep his hold See before chap. 1. 26. and chap. 5. 8. Observ 3 Observ 3. The property of Satan That being resisted and perceiving that he must shortly be cast out of his hold and possession he useth to shew his malice and tyranny so much the more against such as are under his power See before ver 20. Observ 2 Observ 4. The extream cruelty and tyranny of the Devil which he doth exercise against such as are under his power in that he did not only torment and afflict this child but with most bitter and grievous pains even unto Death it self if the Lord had not hindred and prevented it by his Power But of this before ver 18 22. It followeth ver 27. Jesus took him by the hand c. Though our Saviour did suffer the Devil so grievously to afflict and torture the child in going out that he was even at the Point of Death yet he did not suffer him to have his will in murdering the child as he desired but the child being in this extremity he presently affordeth his help by restoring the child to his former strength and soundness of body and that not by degrees but suddenly and miraculously as appeareth by the words for he did but take him by the hand and lift him up and presently he arose being perfectly whole and sound Matth. 17. 18. The child was cured from that very hour Now in that he took him by the hand c. whereas he could have healed him by his bare word spoken this he did the more to presse his goodness and mercy toward the child and the more to strengthen the weak Faith of the father of the child Observ Observ That when we are in greatest extremity and misery then oftentimes the Lord's help and deliverance is nearest at hand when it seems to be farthest off c. Our greatest extremity is his best opportunity to save and deliver us out of any trouble misery or danger whatsoever either bodily or spirituall When this child was so grievously afflicted by the Devil that it was at very point of Death then presently doth our Saviour Christ restore him to health and strength of body When the bondage and affliction of the Israelites in Aegypt was greatest then did the Lord visit them in mercy and deliver them When Jonah had been three dayes in the Whale's belly and there appeared little or no hope of deliverance but it seemed farthest off then was it nearest So before Mark 6. 48. when the Disciples were rowing on the Sea in a storm by night and in greatest danger then Christ shewed himself suddenly present to help and save them 2 Cor. 1. 10. when the Apostle was pressed out of measure in Asia so that he dispaired of Life c. then God delivered him from so great a Death c. As a little before break of Day in the Morning it useth many times to grow very dark and then when the Day-light seems to be farthest off then it is nearest So here c. Psal 112. To the Righteous ariseth Light in Darkness Use Use To comfort and stay our minds from fainting or being discouraged in our greatest extremities and distresses of mind or body or both when our troubles and miseries grow greatest and most heavy and grievous upon us and when in the Judgment of reason there seemeth least hope of deliverance then may it be nearest yea then it is most likely to be near at hand For God useth to suffer his Childrens miseries and troubles to come to the highest pitch and extremity oftentimes before he help and deliver them Therefore labour in this case by Faith to depend and wait on God for deliverance even then when thou art in the greatest darkness of affliction and be perswaded That comfort may be then nearest when in reason it seemeth farthest off c. Mark 9. 28. And when he was come into the House his Disciples asked him privately Why could not we cast him June 10. 1627. out HItherto of the Antecedents of the Miracle wrought by our Saviour upon the lunatick and possessed Child as also of the Miracle it self Now followeth the Event or Consequent of it viz. The Disciples questioning with our Saviour in private afterward touching the cause why they could not cast out the Devil from this Child as they had assayed to do together with Christ's Answer to their Question Ver. 28 29. First of their Question When he was come into the House that is Into some private House where he was noâ— alone or private with his Disciples What House or whose it was is not expressed by the Evangelists They took this opportunity of time and place as fittest to move this Question to their Master when he was in private being then free from the publick employments of his Ministry at which time also they might most freely and boldly propound their doubt unto him Why could not we c The extraordinary gift or power of casting out Devils and of working other Miracles being formerly conferred upon the Disciples by our Saviour Christ as appeareth Cap. 3. ver 15. supra and they having also formerly exercised this power and gift and finding themselves for the present to be deprived of that gift or at least disabled from the exercise of it they could not but mervail much hereat and withal were very doubtful and suspicious what should be the cause and not being able to resolve themselves herein they now seek to Christ their Lord and Master for resolution And although they could not move this Question to our Saviour without acknowledgment of their own weakness in not being able to work the Miracle which might seem to be a disparagement to them yet this hindred them not from propounding their Doubt unto him In the words consider two things 1. The Question moved by the Disciples unto Christ touching the cause c. 2. The time and place when and where it was moved In a private House Observ 1 Observ 1. That in all Doubts and Questions or Cases of Conscience wherein we are not able to resolve our selves we should carefully seek to such as are able to resolve and teach us as to the faithful Ministers of God or other able Christians See before Ver. 11. hujus Capitis Observ 2 Observ 2. See how forward we should be when occasion is offered to propound our doubts and cases of Conscience to others and to seek resolution from such as are able to inform us better so forward should we be
is shewed uâ—to such he taketh it as shewed unto himself Whosoever shall receive one of such children in my Name receiveth me And this is further amplified by a comparison from the lesse to the greater In that the love and respect which is shewed to humble persons is not only shewed to Christ but also to God the Father who sent him Whosoever shall receive me receiveth not me but him that sent me Whosoever shall receive That is perform any duty of love and good respect to such One duty of love viz. loving and respectful entertainment is put for all other duties of love and respect One of such children This is not to be understood properly of children in age although our Saviour would have them also to be lovingly and respectfully used as we have heard before and as he shewed by his own practise but of such persons as do resemble and are like unto little children in the grace of humility Verse 42. he saith on the contrary Whosoever shall offend oneof these little ones that believe in me c. Now little children cannot be said properly to believe in Christ by actual faith In my Name That is for my sake or for this cause and in this respect that he doth believe in me and is my disciple or doth belong to me as it is explained Verse 41. Receiveth me Sheweth the same love and respect unto me Observ 2 Observ 2. Christians ought not only to be truly humble in themselves but also to shew special love and respect unto such as do resemble young children in humility This our Saviour here teacheth us in that he did not only set a young child before his disciples as a pattern of humility to teach them to be as humble as children in themselves but also taketh occasion withall to perswade and move them to receive such humble Christians in his name that is to shew all love kindnesse and good respect to them for his sake affirming that in so doing they should shew love and respect to himself yea and to his heavenly Father that sent him This shews that he would have his Disciples and all other good Christians not only to be like unto children in themâ—elves by the grace of humility but also to love and esteem well of such as are like children in humility and to shew it by all fruits of love and good respect towards such Reas 1 Reason 1. God himself sheweth special love and respect to such as are truly humble Esay 66. 2. To him will I look that is of a poor and contrite spirit c. and Esay 57. 15. He professeth that he doth dwell not only in heaven but with him also that is of an humble and contrite spirit Reas 2 Reas 2. Christ Jesus our Saviour was not only truly humble in himself but did also shew special love and respect unto such as were humble when he lived on earth as we heard upon the former Verse Therefore we ought herein to follow his practise Reas 3 Reas 3. Humble Christians do in special manner resemble Christ Matth. 11. 29. Learn of me c. Therefore we ought to shew special love to such Use 1 Use 1. See how contrary the practise of the world is unto that which God requireth of us in his Word For whereas the Lord requireth of us to shew special love honour and respect to humble Christians it is so for the most part that in the world none are more hated despised and set at naught then such as are most humble and most like unto children in thiâ— grace of humility and in practise of it None more contemned and vilified by the profane and common sort than these who carry themselves most humbly and lowly even as little children in their behaviour See how contrary the practise of the world and of the common sort of men in the world is to the rule of Gods Word which therefore must teach us to beware how we make the example of the world that is of the profane or common sort in the world the rule of our practise either in this or in any other matter Rom. 12. 2. Be not conformed to this world c. Use 2 Use 2. Let us not think it enough to be humble in our selves like little children but withall see that we do shew special love and respect unto all humble Christians who do truly resemble children in humility and the more humble they shew themselve the more let us shew our love and respect towards them by all fruits and tokens of it by receiving and entertaining them lovingly and respectfully both into our company and into our houses as occasion is offered and by our readiness to help relieve and comfort such in their troubles and by doing them all the good we can Seeing they are so belovâ—d and respected of God himself and of Christ Jesus let them be also loved and respected and honoured by us and that in special manner let us esteem them as the â—ittest objects of our love and respect Whom should we so much love and honour as those whom God himself and Christ Jesus doth love and honour Whom but such as are most like unto Christ himself And who are thâ—se but humble Christians who are most like unto little children in this grace The rather le 〈…〉 love and honour such because they have so much need of our love and respect being as they are for most part so apt to be despised and trampled under feet in the world yea the more they are conâ—emned in the world the more ought we to love and honour them for the Lords sake c. Observ 2 Observ 2. That whatsoever duties of love and good respect we do perform toward good Christians being believers in Christ and truly humble the same doth Christ Jesus accept as done unto himself Whosoever shall receive one of such children receiveht me c. So Matth. 10. 40. He that receiveth you receiveth me c. And Matth. 25. 34 c. Come ye blessed of my father c. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink c. Verse 40. Verâ—ly I say â—nto you in as much as ye have done it to one of the least of these my brethren ye have done it unto Me. Reas 1 Reason 1. There is a most straight union between Christ and true believers They are one with him and he with them 1 Cor. 12. 12. As between husband and wife and as between the Vine and the Branches c. Joh. 15. 5. Reas 2 Reas 2. Christ going up into heaven did leave the Saints and faithful upon earth as Deputies or Substitutes in his room and place to the end that in them we might shew our love to him being absent Matth. 26. 11. Ye have the poor alwayes with you but me ye have not alwayes Understand it chiefly of the poor Saints and believers in Christ Use 1 Use 1. How should this perswade
seems to be implyed because the promise was to them and to their children See Perk on Gal. 3. 27. pag. 305. This Truth we are to hold and maintain against the Anabaptists who deny Baptism to Infants because they want knowledg and so cannot have actual faith which is in Scripture required of those that were to be baptized as Act. 8. 37. and elsewhere But to this we answer That where actual faith is required of such as were baptized it is to be understood of those who were of years of discretion at the time of their baptism and so were capable of actuall faith But as for Infants born in the Church it is sufficient to make them capable of Baptism that they are within Gods Covenant as hath been shewed c. And that Infants born in the visible Church have right to Baptism it may further appear two wayes 1. By the practice of the Apostles baptizing sometimes whole Families in which it is most probable that there were some Infants or little children See Act. 16. 2. By the Sacrament of Circumcision in the Old Testament which was by Gods Commandement to be received by Infants the eighth day after their birth Gen. 17. 10. Now Baptism succeedeth in the room of Circumcision in these times of the New Testament Col. 2. 11 12. Therefore c. Here note That though Infants born in the Church have right to Baptism and ought to be Baptized yet their salvation is not absolutely tyed to the outwatd Baptism but they may be saved without it in case they be prevented by death c. Necessitas duplex 1. Praecepti 2. Medii c. By the first Baptism is necessary Not absolutely by the second c. Use 2 Use 2. See that we are not to despise little Infants or Children born in the Church but to esteem well of them and to shew it by our loving and respectful usage of them seeing they belong to Gods Covenant yea to his heavenly Kingdom for ought we know c. Use 3 Use 3. To move Christian Parents to be careful of the Religious Education of their Children that so they may be fit to be partakers of Gods Kingdom seeing they have right to it in regard of Gods Covenant c. Use 4 Use 4. Comfort to Christian Parents when God takes away their Children in Infancy or young age by death they have cause to hope well of them especially if themselves be believers Observ 2 Observ 2. In that our Saviour doth not say Of these is the Kingdom of God but Of such c. meaning not only Infants or little Children but such also as do resemble young children in disposition and qualities hence gather that the Kingdom of heaven doth belong not only to young Children born in the Church but also to such as resemble little children and are like unto them in disposition and qualities c. But of this afterward in the Verse following Observ 3 Observ 3. In that the estate of eternal life and glory in heaven is here called the Kingdom of God we are to take notice of the excellency of that estate of glory prepared for the Saints in heaven being compared to a Kingdom and called The Kingdom of God and the Kingdom of heaven in this and many other places of Scripture But of this see before Chap. 9. 43 c. Mark 10. 15 16. Verily I say unto you Whosoever shall not receive the Kingdom of God as a little child May 25. 1628. he shall not enter therein c. OUr Saviour having alledged a Reason why his Disciples should not hinder little children from being brought to him viz. because the Kingdom of heaven belongeth to such that is not only to children but to such as are like unto them c. Now Verse 15. he further confirmeth the truth of that reason viz. That Gods Kingdom belongeth to such as do resemble little children in qualities and properties This he confirmeth by shewing how great necessity there is for every one that would be partaker of Gods Kingdom to become like unto a little child in that none but such shall enter into that Kingdom and this our Saviour avoucheth with his usual kind of Asseveration Verily adding also the weight of his own authority unto it I say unto you the more to confirm the truth and certainty of the matter In the words there are two things to be considered 1. The manner of our Saviour's avouching or affirming that which he speaketh here Verily I say unto you 2. The matter avouched That whosoever shall not receive the Kingdom of God as a little child c. Of the first see before Chap. 3. 28. Of the second By Kingdom of God understand that estate of glory in the life to come which God hath prepared for his Elect. As in the former Verse To receive the Kingdom of God is To be partaker of it after this life Whosoever shall not receive the Kingdom of God as a little child That is whosoever shall not in this life resemble and become like unto a little Child or Infant in qualities and disposition that so he may be fit to be partaker of Gods Kingdom after this life in Heaven He shall not enter therein He shall never be made partaker of that estate of eternal life and glory in Gods heavenly Kingdom Doctr. 1. Noâ—e shall be partakers of Gods heavenly Kingdom in the life to come but such as are first qualified and become fit for it in this life Our Saviour sayes here That whosoever doth not receive the Kingdome of God as a little Child that is whosoever doth not in this life become like unto a little child that so he may be fit to receive the Kingdome of God he shall not enter into it Col. 1. 12. Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in Light Thus it must be with all Christians that desire to be partakers of that heavenly Inheritance they must first be made meet for it in this life Quest Quest How must Christians be qualified and fitted in this life for Gods heavenly Kingdome c Answ Answ By such Spiritual Graces as are requisite to make them fit We must first be partakers of the Kingdome of Grace As 1. By the Grace of Repentance and true Conversion from their sins unto God Matth. 18. 3. Except ye be Converted and become as little Children c. Called Repentance unto Salvation 2 Cor. 7. 10. And Repentance unto life Act. 11. 18. 2. By the Grace of effectual Calling whereby they must be actually separated in heart and in their course and manner of life from this World that is from the profane and wicked and must be joyned to the true Church of Christ and become subjects of his Kingdome of Grace 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred to you c. Rom. 8. 30.
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
to depend on him for things of this life without greedy coveting and seeking after them On the contrary seek first the Kingdom of God covet spiritual and heavenly things riches of grace faith more pretious than gold c. Especially such as are Rulers and Governours of the Church as Magistrates and Ministers A Magistrate must be one that hateth covetousness Exod. 18. 21. So a Minister of the Church Else if these be given to this sin how much hurt do they in the Church as we see in Judas c. Now followeth our Saviour's fact in purging the Temple from these abuses He cast out the buyers and sellers c. Observ 1 Observ 1. Though these buyers and sellers had a fair pretence for this their practice that by this means the people might have sacrifices at hand to offer c. yet for all this our Saviour cast them out of the Temple c. Hence we learn That fair pretences of good ends or of good intentions are not sufficient to justifie evil and unlawful actions for which there is no ground or warrant from the Word of God 1 Sam. 13. Saul pretended a good end for his offering sacrifices So Chap. 15. for his sparing of Agag and the best of the Cattle for sacrifice c. yet is he sharply reproved for both c. See Col. 2. 25. Joh. 12. 6. Judas pretended charity to the poor yet this was no excuse for his covetousness Use 1 Vse 1. See what to think of all Will-worship brought into the Church by Papists though under never so fair pretence of good ends and intentions c. It is never the less odious to God c. whatsoever ends be pretended as to further devotion to adorn or grace the worship of God The Lord himself doth best know what doth serve to these ends And he will have nothing brought into his Worship but what he hath in his Word prescribed Vse 2 Vse 2. See the folly of such who think it a sufficient excuse for their unlawful practises if they can plead that they intended well or aymed at a good end But this is not enough unlesse there be also a good ground and Warrant from the Word of God for that they do God will not be served with good intentions but by the Rule of his own Word And hence is that true speech which hath been commonly used by some That Heaven is full of good actions and Hell of good intentions Mark 11. 15 16. And began to cast out them that sold and bought in the Temyle c. Janu. 3. 1629. Observ 2 Observ 2. IN that our Saviour having power and authority in and over the Temple did now use his power in purging it from these profane abuses hence gather That it is the duty of such as have power and authority in the Church to use their authority in the diligent reforming of abuses in the Church Now there are two sorts especially which have authority in the Church 1. Magistrates which have a temporal or civil power and authority in and over the Church 2. Pastors and Ministers of the Church which have a spiritual or Ministerial power c. Both these are to use their power in purging the Church from abuseâ— 1. Magistrates as may appear by the practice of the best and most religious Magistrates which have ruled over the Church in all Ages as Moses and the religious Kings of Judah Asa Jehosaphat Hezekiah Josiah So also Nehemiah 2. Pastors and Ministers of the Church ought also to use their Ministerial power and authority in purging and reforming the Church viz. by taxing and reproving abuses in their publick Ministery as also by teaching and directing the Civil Magistrate in the true and right way of reforming abuses and exhorting him thereunto Thus Ministers of the Word ought to be assistants to the Magistrate in reforming abuses in the Church as Azariah was to Asa 2 Chron. 15. Esay to Hezekiah Hilkiah the Priest unto Josiah Vse Use See by this the great fault and sin of such Magistrates and Ministers who use not the power committed to them for the purging of abuses out of the Church but are careless and negligent in this matter Many Magistrates now adayes are like Gallio Act. 18. 17. who cared not for matters of Religion And many Ministers are as negligent also in doing their duties towards the reforming of abuses in the Church not opposing such abuses by their doctrine and practice as they should do but winking at them yea countenancing them by their own practice No marvail if gross abuses raign in such places Observ 3 Observ 3. In that our Saviour purged these abuses out of the Temple which was his House whereof he was Lord and Master as he implyeth afterward Verse 17. hence all Masters of Families are put in mind to be careful of purging their Families from abuses and disorders by casting out if need be such as are the causes of such abuses as profane and wicked servants Also by reproving the faults of children and servants c. and ministring due correction where there is cause Thus David Psal 101. A Master of a Family is a King and Priest in his house See also Gen. 35. 2. Jacob's example Here followeth the manner of our Saviour's purging the Temple from abuses 1. With extraordinary power and authority so as none durst to resist him when he cast out the buyers and sellers and overthrew their Tables and Seats 2. With great zeal and indignation Which he shewed 1. By his sharp and severe proceedings which he used Driving them out and overthrowing their Tables c. 2. By his strict and unpartial dealing in that he reformed all and would not suffer the least abuse not so much as the carrying of a common Vessel c. Observ 1 Of the first Observ 1. An evidence of the Godhead of Christ in that he so declared his Divine Power and Majesty at this time in driving out these profaners of the Temple c. that though he were in shew but a poor and mean man and having none to assist him but his Disciples being few in number yet neither any of these profane Merchants and money-changers nor yet any of the Priests Scribes or Pharisees which took their part did once dare to resist him This was a strange and miraculous thing Hence it is that Crigen thinks that this was a greater Miracle then that of turning water into Wine Joh. 2. And Hierom makes it the greatest Miracle that ever Christ did work and he thinks there was a certain Divine or Celestial majesty which at this time appeared in the face of Christ which so daunted them that they durst not make resistance Which seems not unlikely Howsoever it was a manifest proof of his Godhead as his other Miracles were and serves to confirm our faith therein c. Observ 2 Observ 2. If the Power of Christ was so terrible to these profaners of the Temple while he lived on
a shew of danger As here these Scribes and chief Priests were timerous and fearfull of danger if the common people should take part with our Saviour against them and so make some tumult or uproar against them for his sake And yet this may seem to have bin a matter not so greatly to be feared if we consider the inconstancy of the common people in their favour and friendship to our Saviour who within three or four dayes after this were moved to cry out against him that he might be Crucified Matth. 27. 22. yet we see here how apt these wicked Scribes and Priests were to be afraid of danger by the peoples moving of sedition in defence of our Saviour And this is alwayes the property of wicked men to be very apt to slavish fears upon the least suspition of evil or danger to themselves yea to fear when there is no cause of fear Psal 53. 5. and Prov. 28. 1. Reas 1 Reas 1. They have an evil Conscience within them guilty of sin unrepented of and apprehending Gods wrath which makes them fearful on all occasions as Cain Gen. 4. 14. was afraid every one that should find him would kill him Reas 2 Reas 2. They want Faith to believe Gods mercy and protection of them in times of danger and therefore they cannot but fear Revel 21. 8. The fearfull and unbelieving are joyned together Vse 1 Use 1. See the misery of all wicked men so long as they live and continue such They are apt to be troubled and tormented with fears on all occasions if never so little danger do appear yea to live in fear Now this is a hell and torment to them 1 Joh. 4. 18. Esay 57. 20. Fear hath torment in it which should move such to repent and labour for Faith and a good Conscience Deut. 28. 65. Trembling heart Use 2 Use 2. To teach the godly to strive against this timerousness and fearfulness which is in wicked men seeing it is the property of the wicked which have no Faith nor peace of Conscience Therefore such as profess to â—e Gods children and to have Faith and a good Conscience ought to labour and strive against such timerousness and fearfulness Prov. 28. 1. The Righteous is bold as a Lyon He that fears God truly need fear nothing else as on the contrary he that fears not God hath cause to fear all other things small and great as an ancient Father saith Chrysost Observ 2 Observ 2. In that the thing which these Scribes and chief Priests feared was not the sin or offence against God or against our Saviour Christ himself in going about to put him to death but the hurt and danger which was like to come upon themselves if the common people should raise tumult against them for going about in open manner to put him to death Hence we learn what is the principal matter or object of wicked mens fear usually what it is which they use most to fear Not sin or the offence of God or any Spiritual evil or danger but rather outward evils or dangers like to come upon them For example bodily sickness pain or death it self worldly crosses or losses poverty shame hatred or displeasure of men c. These and such like external evils are the matters which wicked men do use chiefly to fear As for Spiritual evilâ— as sin and the offence of God or loss of Gods favour or loss of heaven these they fear not half so much Gen. 4. Cain's fear was lest any should kill him Matth. 2. 3. when Herod heard of the birth of Christ he was troubled with fear c. Reason Reason Wicked men are most sensible of outward evils and dangers not so much of Spiritual Therefore they fear those principally and not these See Joh. 11. 48. Vse 1 Use 1. See the folly of wicked men in that they fear those evills most which are least to be feared and on the contrary those least which are most to be feared c. Vse 2 Use 2. Difference between the fear of the wicked and of the Godly c. Use 3 Use 3. Take heed we be not like to the wicked in this preposterous fear That we do not fear these outward and temporal evils but that above all we fear Spiritual evils as sin and the loss of Gods favour c. Esay 8. 12. Fear not their fear but sanctify the Lord in your hearts and let him be your fear and dread And Matth. 10. 28. Fear not them that kill the body but are not able to kill the Soul But rather fear him that is able to destroy both Soul and body in Hell Observ 3 Observ 3. In that these Scribes and chief Priests who hated our Saviour and sought his death did withall fear him in respect of the peoples favour and affection to him c. Hence we learn that wicked men are sometimes forced to stand in fear of the Saints and Servants of God whom they most hate and are greatest enemies unto Though they do not fear them with any reverent fear proceeding from love yet they fear them with a servile or slavish fear joyned with hatred and enmity against them Reas 1 Reas 1. The innocency and uprightness of the Saints striketh terrour into their wicked enemies sometimes causing them to fear the just Judgment of God for opposing such So Herod Mark 6. Reas 2 Reas 2. God doth by this means curb the malice of the wicked and provide for the safety of his servants Use 1 Use 1. See the misery of wicked men being forced to stand in fear of those whom they most hate and are deadly enemies unto viz. the true Saints and Servants of God Now this is a great misery and torment to live in fear of such as we hate withal see what a miserable thing it is to be an enemy to the Saints of God in that such are sometimes forced whether they will or no to stand in fear of those whom they hate and are enemies unto See how little comfort the wicked can have in hating and opposing Gods servants yea none at all but on the contrary great trouble and torment in their Consciences which therefore should move such to repent of their sins and in particular of their hatred and enmity against the Saints of God and to labour for true love to them c. that they may not be forced to stand in a slavish fear of them but may have comfort in and by their society and friendship Vse 2 Use 2. See how little cause there is for such as fear God to fear wicked mens power or malice seeing on the contrary it is so that the wicked do often stand in fear of them And indeed there is much more cause for the wicked to fear the godly then on the contrary More cause to pitty and lament the misery of such then to fear them Now we account it a vain and foolish thing to fear such as stand in fear of us c.
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ— before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the
up and provoking Peter to this rashnesse and presumption and therefore our Saviour might also call him Satan to shew that herein he was an Instrument of Satan being set on work or stirred up by him to give him this pernicious Counsel Observ 1 Observ 1. That good intentions and meanings will not serve to justify or excuse unlawful Actions Peter's intent and meaning was good in rebuking Christ and disswading him from his purpose of Suffering yet for all that our Saviour sharply reproveth his Fact Saul's intention was good in taking upon him to offer Sacrifice in Samuel's absence yet this excuse served him not but he is sharply reproved by Samuel for that Action 1 Sam. 13. 13. Thou hast done foolishly thou hast not kept c. So Chap. 15. ver 21. he pretended a good meaning in himself and the People for the justifying of his Sin in sparing the best of the Amalekites Cattel for Sacrifice yet that excuse served not So Uzzah had a good intention in staying the Ark when the Oxen did shake it yet that excuse him not for notwithstanding his good meaning the Lord smote him with present death for that sin 2 Sam. 6. 7. So those that rashly did publish the Miracles of Christ wrought upon them contrary to his Commandment they might have a good meaning in it yet that excused them not from sin Reason Reason God requires that in all our Actions we do not onely aim at a good end but also have good warrant from his Word for the Action it self we must not follow our good meaning but his Will Deut. 12. 8 32. Rom. 12. 2. Use 1 Use 1. To convince the folly of such as have nothing to plead for excuse of their unlawful and unwarrantable Actions or rash Speecheâ— but their good intention that they meant well and this they think sufficient to justify themselves Here we see the contrary That a good meaning is not enough to justify or make good our Actions further than we have ground and warrant for them out of the Word of God He will not be served with good meanings but by obedience to his Will revealed in his Word This is the Rule we are to walk by and not our own Will purpose or good intention There be many in Hell which had good meaning c. Vse 2 Use 2. For admonition not to rest in good intentions or meaning in our Actions as if this would bear us out in them but first to see that we have good ground from the Word of God for them otherwise we may sin grievously notwithstanding all good meanings We must in every action not onely aim at a right end but withal have a good ground and warrant for the lawfulness of the action it self else it is no action of Faith and so it must needs be a sin Rom. 14. at the last Verse We must not onely mean well but do well that is be sure our Actions be justifiable by the Word of God else we can have no comfort in them though our intention be never so good which shews also how needful it is for every one to have competent Knowledge of the Will of God revealed in his Word for the guiding of us in all the actions of our life and therefore to come duly to hear the Word and to search the Scriptures in private that we may prove what is the good and acceptable Will of God Rom. 12. 2. Mark 8. 33. And when He had turned about c. Sept. 4. 1625. Observ 2 Observ 2. THe duty of such as are in Authority over others and have charge of them not to let them alone in those sins or corruptions which they take notice of to be in them but to admonish and reprove them for the same Our Saviour here taking notice of the sin of Peter his Disciple doth not wink at it but plainly and sharply reprove it in him So at other times when He discerned either him or his other Disciples to be faulty He used to reprove them as we have often heard before See ver 17. hu us capitis So ought all that have Authority and Charge of others Souls to reprove such sins as they take notice of in those of their Charge Especially this concerneth Ministers of the Church not to wink at the sins of their People committed to their Charge but duly to admonish and reprove the same both in their publick Ministery and also in private as occasion is offered Touching our publick Ministery it is one main part of the execution of it to reprove sin in our People Esay 58. 1. Cry aloud c shew my People â—heir Transgression c. 2. Tim. 4. 2. Preach the Word reprove rebuke c. So also in private it is the duty of Ministers to admonish those of their Charge and reprove sin in them Acts 20. 20. Paul at Ephesus taught them not onely in publick but in private from House to House testifying Repentance both to â—ews and Greeks which he could not do without reproving their Sins Now as this Duty concerneth Ministers so also all others that are in place of Government and have Charge of others as Magistrates Parents Masters of Families c. Ephes 6. 4. Parents to bring up Children in admonition of the Lord. So also Masters to reprove sin in their Servants as Elisha did his lying Servant Gehazi 2 King 5. 26. Reas 1 Reas 1. Such as have Charâ—e of others are bound to use all good means to reform sin in those of their Charge Now admonition and reproof duly given is one speciall means sanctified of God to this end Matth. 8. 15. If thy Brother trespasse against thee go and tell him his fault c. If he hear thee thou hast gained thy Brother A means to bring the Offender to sight of his sin and to work remorse and repentance Reas 2 Reas 2. If such as have Charge of others do let them alone in their sins and not admonish them they become accessary to those sins and guilty of the blood of their Souls if they perish in them for want of admonition See Ezek. 3. 18. True not onely of Ministers but of Parents Masters c. who neglect to warn their Children and Servants of sin Use 1 Use 1. To condemn the great neglect of this necessary Duty in many that have Charge of others who are not careful to reprove sin in those of their Charge but let them alone to go on in them without Reformation c. The fault of many Ministers that they do not reprove sin in their People in publick and private but think it enough to instruct them in their Duties as if it were not as necessary a part of their Ministery also to reprove sin c. No marvail if the People living under such Pastors be profane and loose in Life given to swearing drunkennesse profanesse of the Sabbath A main cause hereof iâ— the Minister's neglect to reprove such sins in them How will such