earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
People fat c. Thus Pharoah hardning his own heart wilfully the Lord in Justice gave him up further and further to be hardned So those profane Gentiles Rom. 1. 21. because they knowing God in some sort by the light of Nature and by the Creation of the World yet did not glorify him as God but contrary to the light of their natural Conscience lived in gross Idolatry therefore God gave them up to vile affections and to a reprobate mind Ver. 26 28. Use Vse See how fearful and dangerous a thing it is for any thus wilfully to harden themselves in sin against the light of their Conscience Take heed of it lest God in Justice give thee over to be further and further hardned yea to final Impenitency Mark 8. 14. Now the Disciples had forgotten to take Bread neither had they in the Ship with them more than one Jan. 9. 1624. Loaf HAving heretofore begun to interpret unto you this Gospel of St. Mark in the After-noon and being forced for a time to lay aside the same Now my purpose is God willing to proceed where I formerly left off and to handle this portion of Scripture in the Morning which I did at first begin to handle in the Afternoon Of the two first principal parts of this Chapter I have formerly spoken unto you viz. 1. Of our Saviour's miraculous feeding of four thousand Persons with seven Loavs and a few Fishes from the first Verse to the tenth 2. Of his Answer made to the Pharisees questioning with him and tempting him by seeking of him an extraordinary Sign from Heaven from the tenth Verse to this fourteenth Verse Sequitur tertia pars Capitis An Admonition to his Disciples to take heed of the Leaven of the Pharisees and of Herod together with a reproof of their dulness and Ignorance in mis-conceiving his Admonition from this Ver. 14. to the 22. Where 1. Consider the occasion of our Saviour's giviving them this Admonition viz. Their forgetting to take sufficient provision of Bread with them for their Voyage or Journey before they set forth from the parts of Dalmanutha from whence they were now sailing over the Sea of Galilee by reason of which forgetfulness the store of Bread which they now had with them in the Ship was very small having but one Loaf left them Ver. 14. 2. The Admonition it self Ver. 15. He charged them c. 3. Their Dulnesse and Ignorance shewed in mis-conceiving his Admonition which they discovered by their words uttered in reasoning among themselves saying thus It is because we have no Bread in the 16th Verse 4. Our Saviour's sharp Reproof of that their Dulness and Ignorance Ver. 17 c. Of the first The Occasion The Disciples had forgotten c. What the cause was of this their forgetfulness to take sufficient Provision of Bread with them as they had need and as their custom was to do at other times is not expressed but most likely it is that the chief cause besides the natural defect of memory was their great and earnest care and desire of following and accompanying Christ in this Journey that they might not be left behind or be parted from Him no not for a small time but might keep constantly with Him to hear his Doctrine and see his great Miracles for confirmation of their Faith This zeal and earnestness in following Christ did no doubt so take up and possess their minds and thoughts that it made them at this time to forget to take more Provision of Bread with them Observ 1 Observ 1. See here in Christ's Disciples an Example of great zeal and forwardness in holy and Christian duties in that they were so earnest in following Christ and to be partakers of his Doctrine Miracles and private Conference and were in their minds so taken up therewith that they forgot and neglected their ordinary Food they forgot to provide Bread sufficient for them before they took Ship to go over the Sea of Galilee with Christ This teacheth us our Duty after their Example not onely to do good and Christian duties which God requireth of us but also to be zealous earnest and forward in performing them Tit. 2. 9. Zealous of good works So in Hearing of the Word Prayer Reading Meditation c. it is not enough that we do these duties but we ought to be very earnest forward and diligent in performance of them our hearts should be taken up with the care and earnest desire of performing them Thus it was with Christ's Disciples here They were so taken up with earnest desire and care to follow Christ that they forgot an ordinary business which they had to do which was to provide and take Bread sufficient with them to serve them in their Journey The like zeal and earnest affection should be in us in performance of holy and Christian Duties whereby God is glorified and our selves and others edified toward his heavenly Kingdom We should be so earnest and diligent in them that our hearts and minds should be greatly possessed and taken up with desire and care to perform them 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them or Be thou in these things that is Be wholly taken up with them Our Saviour was sometimes so earnest in teaching the People and so taken up therewith that he neglected his meat as we see Joh. 4. 31. So the People were sometimes so zealous and earnest to hear him and see his Miracles that they were content to go long hungry to that end Mat. 15. 32. They continued with him three dayes Fasting in the Wilderness Jam. 1. 19. Be swift to hear Use 2 Use 1. To reprove the coldness and negligence of many in performance of holy duties who have no earnest care or desire at all to such duties nor shew any zeal or forwardness in them but are careless and negligent of such Duties as Prayer Hearing Reading c. Their Hearts and Minds are not taken up with love and desire of holy Exercises How far from the zeal of Christ's Disciples Use 2 Vse 2. To stir us up to this zealous care and forwardness in performance of all Holy and Religious Duties our Hearts and Minds must be taken up with them To this end labour to love and delight in all such Holy Duties of God's Service as Prayer Hearing God's Word Reading c. and to find true comfort and sweetness in them then this will inflame us with great zeal and earnestness to perform them Observ 2 Observ 2. The Disciples here were far from distracting and troubling their minds with immoderate care of Earthly things insomuch that out of a desire to follow Christ they neglected and forgot to take Provision of Bread with them though they had but one Loaf left which should teach us after their example that we ought not to trouble or distract our minds with immoderate care of things of this Life as Meat Drink Raiment means to live upon
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
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
1121. 944 God 's Covenant first made with them 977. 448 Their priviledg 906. 909 They were ignorant of the divinity of Christ 823 The corruptions amongst them in our Saviour 's time 1453. 1456 Ignorance 103. 703. 1549 It is a cause of Errour 128. 786 It is a Judgment of God 195 It is not alwayes cured by the Word 196 It scoffs at good things 192 It is natural to us 385. 485 We should not be ashamed to acknowledg it 420. 645 Wise men are ignorant in spiritual things 491 Christ is able to cure it 499. 809. 850 We should not let others alone in it 730 How to convince the ignorant 931 John Baptist The excellency of his Ministery 879 Journeys They are not to be undertaken without God 's Call 469 Joy When it is sincere 342 Joy of Heaven 1283. 577 Joy at Ordinances 341. 342 Incest 332. 333. Indifferent Indifferent things are lawful 425 In things indifferent we should conform to the Church 184 Infamy It is an effect of Sin 157 Infants Infants in the Church belong to God 's Kingdom 721 They have a right to Baptism 722 Infidelity Fear proceeds from it 248 The danger of it 892 Infirmities 777 Christ is privy to them 1287 It is profitable for Christians to know them 1287 Christ covers the infirmities of his Servants 797 They are in the best 1421 Injuries 925 We should forgive them before we pray 866 Motives to forgive them 867 Forgiving of them is the way to obtain pardon of God 870. 872 How they are offered to Christ. 1254 The Doer of them is more miserable then the Receiver 1262 How we should bear them 1450 Innocence It is not free from false accusation 781 Innocence of Christ 1398 Intentions Good intentions excuse not unlawful actions 528. 837 Intercession Intercession of Christ 1659 Instruction It should be sought 1060. 527. 528 Christ is ready to instruct us 713 Irony Ironical Speeches are lawful 1354 Judas His Hypocrisy 1250 He fell away by degrees 1234 Judge An unjust Judge 1414 Judgment The last Judgment 1371 A day appointed for it 319 Judgment of God differs from the Judgment of Men. 1052 The Devils dread the Day of it 67 Judgments Persecution is a fore-runner of them 1084 Judgments of God are secret 625 God the cause of them 927 God hath many of them 1075 God sends them for Sin 1119 K. Kindred SPiritual Kindred are to be preferred before Natural 179 It is lawful to love them 302 Kingdom Kingdom of Christ 47. 818. 825. 1564 Eternity of Christ 's Kingdom 1027 Kingdom of God is two-fold 191. 1014 Kings They are Servants of Christ. 1194 Knowledg 1019 We should seek it 190 It is the ground of Faith 276. 387 Knowledg of Christ 812 Believers sometimes sin against it 1422 The Devil is an Enemy to the Knowledg of of Christ 329 Difference between the Godly and the Wicked in their sinning against it 1422 Knowledg of God 's Word 191 It is a priviledg 192 L. Laciviousness IT is shewen three wayes 435 Remedies against it 435 Law The judicial Law is in part abrogated 960 What obedience it requires 794 We cannot fulfil it ibid. The duties of the first Table are of greater weight then the duties of the second 996. 997 The duties of the second Table are weighty 999 Duties of moral Obedience are better then Duties of outward Worship 1008 The knowledg of it is a preparation to Faith 1016 Obedience is due to it 735 It brings men to a sight of Sin ibid. Christians should not be ignorant of them ibid. Why Christ mentioned the second Table only 736 Necessity of outward Obedience to it 738 It ought to be preacht 44. 45 Christ conformed to it 1249 Lawful things Lawful things become sometimes sinful 343 Rules concerning them 344 Learning It is not alwayes joyned with the knowledg of Christ 163 Liberality 1559 It is a good Work 747 It is pleasing to God 1219. 1220 Liberty Hereticks teach Doctrines of Liberty 414 Life 1258 The uncertainty of it 961. 1164 It is hard to lay it down for Christ. 542 The danger of preferring it before Christ. 543 It is our Duty to be willing to part with it for Christ 544 The benefit of loosing it for Christ. 545. 546 Christians should be careful of it 1111 We should preferr it before our Goods 1112 Christ is Lord of it 294 Long-suffering Long-suffering of God 350 Long-suffering of Christ 833 Lord's-Supper It is a token of Christ 's Love 1266 Excellency of it ibid. It s outward signs 1267. 1268 Sacramental actions 1269 Administration of it must be joyned with prayer 1270 We must come to it with a remembrance of Christ 's Death 1271 In it Christ is sealed to us ibid. Necessity of it 1273 It must be administred in both kinds ibid. The Recivers must have Faith 1273. 1280 The end of it 1275. 1276 In some sense it may be call'd a Sacrifice 1276 In it our Covenant with God is renewed 1279 Why Christ received it 1282 It should be administred with Thanksgiving 1284 Lots Abuse of them 1500 Love A visit is an expression of it 176 The wicked sometimes love God 's Servants 339 Love of Christ 531. 636. 656. 756. 782. 1311. 1332. 1575. 1576. 1600 Love of God 585. 1229. 1242. 1280 Love of Children 725. 407 We may love the Wicked 741 Mercy of God a motive to it 984 Zeal is an effect of Love 1226 Love of God is a ground of Faith 1327 Where it is truly there will be diligence 96 Love of our Neighbour 744 It is due to Christ 823 It will be fruitful 1211. 1212 It will cause sorrow for injuries done to Christ 1254 The misery of wanting the sense of God 's Love 1313 Means to obtain God 's Love ibid. Following Christ in trouble is an evidence of trouble to him 1387 No love without knowledg 984 It is due to God 986 Motives to love God ibid. Marks of it 987 It is not natural to love God 989 The manner of loving God 990 Degree of it 990. 991. 993 Sincerity of it 991 Vehemency of it 993 Effects of it ibid. None can love his Neighbour that loves not God 695 Excellency of it 995. 928. 1008 What it is to love our Neighbour 1000 Necessity of it ibid. Properties of it 1001 Extent of it 1003 Sincerity of it 1004 Love to Christians 660. 669 It shall be rewarded 670. 671 Love to sin blinds us 1262 Lying Lyes 883. 1400 Lyers 1449 M. Magistracy THe light of Nature convinces of the usefulness of it 794 It is a Sin to desire it ambitiously 765 Magistrates They ought to take care of the Church 827. 952 Their Power is lawful 948 Obedience is due to them 949. 951 Duty to them should not be separated from our Duty to God 951 Malefactors It is unlawful to exempt them from due punishment 1455. 1456 Malice It wrongfully accuses 392. 114. 125 Malice of the wicked 335. 1429. 1430. 1449 It tends to murder 336. 143
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
the Lord c. Under the Law there were many thank-Offrings Thus have the Saints and faithfull ever shewed their thankfullness for blessings received especially David in sundry Psalms There are more Psalms spent in Thanksgiving then in any other Argument Hezekiah Esay 38. 9. Reas Reason Equity it self requireth that we receiving all good things from God for our Souls and Bodies should be thankfull unto him for the same we look for as much at the hands of those to whom we have done any good turn Use 1 Use 1. It reproveth such as are unthankfull for mercies received from God Some scarse take notice of the blessings and favours of God which he dayly bestoweth on them though he renew his mercies every Morning yet they think not seriously of them How great a Dishonour is this to God so little to regard his mercies A mortall man takes it ill if we take no notice of his kindnesses and will not God much more Others if they take notice or think of Gods mercies yet have not Hearts or mouthes to yield him true praise for the same They may perhaps use some formall words of Thanksgiving but it is onely a lip-labour their hearts are not affected with feeling of Gods Mercies nor with true desire of glorifying him for them So to give thanks is to take Gods Name in Vain Use 2 Vse 2. Labour to shew true thankfullness to God for all blessings Spirituall and Temporall which we have received and do dayly receive from him Hypocrites will sometimes pray to God for the things which they want but they are not so forward to shew thankfullness for blessings received let us make Conscience of this as well as of the other This thankfulness must be 1. Inward in the heart which must be affected with a true feeling of God's love and goodnesse manifested in his blessings bestowed on us with an earnest desire of glorifying him 2. Outwardly expressed and that two wayes 1. In Word and Tongue praising God sacrificing to him the Calves of our lips Hos 14. 2. and Heb. 13. 15. By him let us offer the Sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name Thus David professeth that he would praise God with his tongue and lips 2. Our thankfulnesse must outwardly be shewed in our Life and Conversation and that two wayes 1. By our conscionable obedience yielded to the Will of God and to all this Commandements Psal 50. 23. 2. By using those Blessings which he bestoweth on us to his Glory honouring him with them Prov. 3. 9. Motives to this Duty of thankfulnesse to God 1. It is a Duty very pleasing and acceptable to the Lord He accompts it as a speciall honour done to him Psal 50. the last Ver. He that offereth Praise glorifieth me See 1 Thes 5. 18. 2. Consider our unworthinesse of the least Blessing which we receive Herein Jacob is a pattern to us Gen. 32. 10. 3. Consider the worth and excellency of those Blessings which we enjoy from the hand of God For example think but of one benefit namely The forgivenesse of our Sins how excellent is it That alone makes a man happy Psal 32. 1. and the want of it makes him miserable c. 4. It is all that we can render to God for his benefits Psal 116. 12. Therefore we should be the more carefull of this Duty It followeth For a Testimony unto them To testifie to the whole order of the Priests that thou art Miraculously cleansed by Divine Power that so they seeing this Miracle may either acknowledge me to be the Son of God and true Messiah or else be left unexcusable if they deny it Observ 2 Observ 2. Hence gather That the Miracles of Christ were as so many Witnesses to testifie and prove unto the World the truth of his God-head and that he was the true Messiah But this Point hath bin more then once spoken of before in handling this Chapter Ver. 45. But he went out and began to publish it c. Notwithstanding the straight charge given him to the contrary he reported the Miracle abroad openly and commonly as the words here used do imply Quest Quest Whether did he well in divulging the matter thus Answ Answ It is likely his intention was good that by this means he might set forth Christ's Glory who had wrought this Miracle and that he might also shew his thankfulnesse for the benefit of health received but yet it was a fault in him thus to publish and blaze abroad the Miracle because our Saviour commanded him the contrary and whatsoever is contrary to Christ's Commandement must needs be evil and sinfull Observ 1 Observ 1. See here the great corruption of our Nature causing us to be most apt and forward to do those things which the Lord doth most straightly forbid us The more our Saviour forbad this Leper to publish the Miracle the more apt and forward was he to blaze it abroad Rom. 7. 8. Paul saith That Sin taking occasion by the Commandement wrought in him all manner of concupiscence c. and Ver. 13. Sin by the Commandement becomes exceeding sinfull The corruption of man's 〈◊〉 is in this respect like unto a great Flood of Waters which if it be stopped and 〈◊〉 up striveth the more violently to break out or not unlike a wild or untamed Horse who the more he is curbed and held in with the Bridle the more he rageth and striveth to break loose Lot's Wife straightly forbid to look back to Sodom yet looked back Gen. 19. The Israelites straitly forbidden all Idolatry yet were much given to it Use 1 Vse 1. To humble us in the sight and feeling of this our vile and corrupt Nature which of itself is so apt to rebell and make restance against the Will and Commandement of God Rom. 8. 7. The Wisdom of the Flesh is Enmity against God for it is not subject to the Law of God neither indeed can be The best of us have a spice of this rebellion in us let us take notice of it and bewail it in our selves we are here like to little Children c. Experience shews us how apt many are to do things most plainly forbidden in the Word of God Use 2 Vse 2. Labour daily in the mortifying of this our corrupt Nature which makes us so prone to rebell against the Will of God and pray unto God to subdue this rebelliousnesse of our nature by the power of his Spirit and to make us pliable and yielding to his Will and Commandement in all things which he injoyneth us to do or to leave undone Observ 2 Observ 2. In that this Leper sinned against the Commandement of Christ in doing that which he forbad him though he did it with a good intention to honour Christ Hence we may learn That it is a sinne against God to do any thing contrary to his revealed Will and Commandement though it be done with ne-never so good
rubbing them in their hands This they did for the quenching of their present hunger as appeareth Matth. 12. 1. And though it were in another's Corn yet by the Law they were permitted to pluck ears so that they did not move a sickle into it See Deut. 13. ult Now our Saviour could have either kept his Disciples from hunger if it had pleased Him or else He could have fed them miraculously as he fed thousands at other times with a few Loavs and Fishes but He suffered them at this time to want food and to indure hunger that by this means they might be fitted for the bearing of greater afflictions afterward Observ 1 Observ 1. Here we see That good Christians may be and are sometimes afflicted with outward and bodily necessities Christ suffereth his own Disciples to want bodily food and to suffer hunger for a time in so much that they were fain to pluck eats of Corn as they went by the way for the satisfying of their hunger So it is said afterward Ver. 25. that David was in need and hunger So Paul 2 Cor. 11. 27. saith of himself That he was often in hunger and thirst in fastings in cold and nakednesse The like we read of Lazarus in that Parable Luke 16 he was so poor that he sat at the rich man's Gate begging See also 2 Cor. 8. 2. Reas Reas Temporall Blessings of this Life are promised conditionally to the Faithfull that is onely so far as God seeth them good and fit for them Psal 34. 16. They that seek the Lord shall not want any good thing They shall want nothing that God seeth good for them But sometimes he seeth it to be more profitable for them to be tryed with necessity and want that it may be a means to humble them and to teach them in time of want to rest by Faith upon God's providence Object Object Psal 37. 25. I have been young and am now old yet have I not seen the Righteous forsaken nor his seed begging Bread Answ Answ 1. David speaketh of his own particular experience neither is it necessary to extend it unto all Times 2. He doth not say he never knew them in want but that he never knew them utterly forsaken of God or to be in such extremity as to perish for want of outward things Use 1 Vse 1. This condemns the blind judgment of the World and of carnall Men who think those not to be beloved of God which suffer poverty and want of outward Blessings as Food Rayment and the like necessaries for this Life But Eccles 9. 1 2. Solomon sheweth That we cannot know the love or hatred of God by the enjoying or wanting of the outward things of this Life because all these come alike to all Men both to Good and Bad. If the want of these were an argument of God's hatred then we must conclude that Christ's Disciples were not beloved but hated of him because he suffered them to want Food and the like we might conclude of Paul and Lazarus that because they were in want and necessity therefore they were not beloved of God But it must be far from us so to think God doth sometimes with-hold these outward Blessings from his Children in love and for good to humble them and fortryall of their Faith and Patience c. Use 2 Vse 2. This must teach us to be well content to suffer want of outward things as Meat Drink Rayment c. and to live in any poor and mean estate in this Life if God see it good to try us with it seeing many dear Servants and Children of God have endured the want of such things what are we that we should repine at it or refuse to endure the like Christ himself suffered Hunger Thrist Poverty c. that He might sanctifie these to us and to reach us the more willingly to bear them if God call us to it Observ 1 Observ 2. Further we may learn here the practise of sobriety and moderation of our selves in our Dyet and in the use of God's Creatures for our Food after the example of Christ and His Disciples whose fare was so short and mean that the Disciples were glad to pluck ears of Corn and to feed on them as they went by the High way So John Baptist fed upon Locusts and wild Honey which was mean and ordinary fare such as was to be had in the Wildernesse This must teach us moderation and temperance in Dyet to eat and drink for strength and not to gluttony or drunkennesse Eccles 10. 17. And to this purpose is that precept of Solomon Prov. 23. 2. Put the knife to thy throat if thou be a man given to appetite that is Be circumspect in eating and bridle thy appetite that thou do not exceed measure Vse Vse This condemns the intemperance and excesse in Dyet that is used by too many now a-dayes For that is verified of our times which our Saviour saith Matth. 24. 38. of the Dayes of Noah they were eating and drinking that is they gave themselves to excessive Eating and Drinking more like brute Beasts then Men as the word in the Original does imply even so it is with many in these times in which the Sins of gluttony and drunkennesse are grown so common and ordinary especially in some place that they are made but light of But how light soever some make of them these are such Sins for which the wrath of God cometh upon Men yea sometimes upon whole Nations and Countries And we may think that among other great and crying Sins of this Land even these Sins of Gluttony and Drunkennesse are one speciall cause moving the Lord to punish us as He hath done of late with such unseasonable weather threatning to deprive us of the Fruits of the Earth So much of the occasions of the Pharisees Cavilling at the Disciples of Christ Now followes the Cavill or exception it self De Scribis Pharisaeis Vide Ludov. Vivem in Augustin de civ Dei Lib. 18. Cap. 39. Vide etiam Casaub in Baron Appar Numb 8. Sect. 9. p. 56. Drus de Sect. Ver. 24. And the Pharisees said unto them Behold c. The Pharisees were a certain Sect among the Jews most of them publick Teachers Expounders of the Law of Moses but very corruptly See Matth. 23. 2. they professed great holiness of Life Whence it is called the most strait Sect of the Jewish Religion Acts 26. 5. They were also of great accompt and yet the truth is that they were grosse Hypocrites as our Saviour often calls them having but a shew of Religion without the power of it For although they made great shew of the strict observance of the Law especially of the Ceremoniall Law yet they lived in many grosse sins contrary to the Morall Law as in Covetousnesse Bribery Oppression and the like which our Saviour reproveth in them Matth. 23. Now these Pharisees such as they were were great enemies to our Saviour Christ and
had preached and wrought so many Miracles Matth. 9. 1. it said He came into his own City that is to say into Capernaum the chief City in Galilee which was near unto the Sea-side and in which our Saviour had his dwelling house as we have before heard See Matth. 4. 13. Quest Quest Why did he return into Galilee and come to Capernaum again Answ Answ 1. Because it was the place where his ordinary dwelling was 2. Because it was a populous City where he saw opportunity of doing the more good by his Doctrine and Miracles which was the reason that he so much conversed there whence that City is said to have bin lifted up to Heaven Matth. 11. 23. 3. Principally because he had a special Calling to converse in Galilee above other parts of Judaea and there to Preach and work most of his Miracles for so it was Prophesied that he should as St. Matthew sheweth chap. 4. 13. c. Observ Observ Ministers of the Word may from hence learn that their care and desire should be to live in those places and amongst that people where they have a special Calling to live and converse and where they may do most good and that is with their own people of whom they have speciall charge Though they are not to imitate Christ in going up and down ordinarily from place to place to Preach because they have no such Calling to Preach in sundry places as he had yet in this they ought to follow him that as he though he sometimes Preached and wrought Miracles in other places yet chiefly and principally he was careful to reside in Galilee and at Capernaum because he had a special Calling so to do as himself sheweth plainly chap. 1. 38. Luke 4. 43. So ought all Pastors and Ministers now a dayes to be carefull there to live and reside and there to bestow their Ministerial pains where they are tyed by their Calling to live and to bestow their Labours and that is with their own proper Flock and charge 1 Pet. 5. 2. Feed the Flock of God which is among you c. And if at any time they be for a time necessarily hindred by some urgent occasions to be from their people yet they should desire with the first opportunity to return to them again as our Saviour here returned as soon as might be to Galilee after his absence from thence So much of the first Antecedent Our Saviour's return by Ship into Galilee The second followeth which is the great concourse of the people unto him which is amplified by the place where they flocked to him It was near unto the Sea that is to the Sea of Galilee near unto which the City Capernaum stood where our Saviour now was See Matth. 4. 13. Much People gathered unto him Being moved thereunto by the great fame of his Doctrine and Miracles which grew more and more Luke 8. 40. The People received him for they all waited for him that is for his comming back from the Gadarens Countrey And this shews how desirous they were of his return and to enjoy his company and Presence again at Capernaum one reason whereof was no doubt because he had now bin absent from them for a time Now seeing this Multitude come together and waiting for Christ's comming it is likely that some of them came with a sincere mind and Affection and to a good end even to profit by Christ's Teaching and Miracles though others came for sinister ends either out of curiosity to see and hear novelties or else to cavill and except against Christ as the Scribes and Pharisees usually did Observ 1 Observ 1. From this forwardness of the people of Capernaum to come to meet with Christ and to assemble to him to hear him and to see his Miracles at his return from the Gadarens we learn that we should after their example be ready and forward to repair duely to those places where we may enjoy the publick means of Salvation as the Ministry of the Word and Sacraments namely to the Assemblies of the Saints and people of God Thither we should flock and assemble together duely to meet with Christ and to have his company and to enjoy his holy Ordinances for there hath he promised to be Matth. 18. 20. Of this see before chap. 2. 2. Observ 2 Observ 2. In that the people of Capernaum having for a time wanted Christ's Presence and bin deprived of the benefit of his Doctrine and Miracles did now the more earnestly desire and long for his comming this may teach us that the want of the Ordinary means of Salvation for a time when we are forced to be without them should the more kindle and inflame our love and desire unto those means Thus David being for a time banished from God's House so as he could not enjoy the publick Ordinances of God as he had done this want of them made him the more vehemently to thirst after the enjoying of them again as we see Psal 42. and Psal 84. And thuâ— it will be with all that bear true love to the means of Salvation this their love and desire to them is the more kindled if they be at any time hindered and kept from the means Vse Vse Examine our love to the Word and Sacraments and other means of Salvation by this Do we thirst after them the more after that we have bin for some time forced to be without them This shews our love to them to be unfeined But if we come to want them and not desire them the more this argues our want of true love unto them 1 Pet. 2. 2. As new born Babes desire the milk of the Word Now Babes being restrained from the Breast desire it the more It followeth ver 22. The third Antecedent viz. Jairus his comming to Christ and falling down before him Where consider 1. The description of the person comming 1. By his Office and Dignity being one of the Rulers of the Synagogue 2. By his name Jairus 2. The Gesture used by him when he came to Christ He fell down at his Feet when he saw him One of the Rulers of the Synagogue The Jews had Synagogues as we have Churches in which they assembled on the Sabbath dayes to perform the publick worship of God And as there were some appointed to be publick Teachers in the Synagogues to read and expound the Law to the people every Sabbath Act. 15. 21. of which sort were the Scribes and Pharisees Matth. 23. 2. so there were also some special persons who had Authority to govern the publick meetings and to see that all things were done orderly and in due manner and these are called Rulers of the Synagogues which were the chief Ecclesiasticall Governours of the particular Churches or Congregations among the Jews who are therefore called the Church Matth. 18. 17. sic Beza in hunc locum Marci And it seemeth that in some Cities there were not onely one but more of these Rulers of
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
Pharisees and of Herod together with his reproof of them for misunderstanding that his Admonition from Verse 14. to the 22. 4. His miraculous Curing of a blind man near to the Town of Bethsaida from Verse 22. unto the 27. 5. His questioning with his Disciples touching the opinion of the People and touching their own opinion of his person together with their Answer thereunto Verse 27 c. unto 31. 6. The foretelling of his Passion and Resurrection Verse 31 c. to the 34. 7. Lastly A sum of Doctrine delivered by our Saviour to his Disciples and the Common People Ver. 34. to the end of the Chapter Touching the first The miraculous feeding of 4000 c. we may consider 1. The Circumstances of the Miracle Ver. 1. unto the 6th Verse 2. The Miracle it self or the manner of working it Ver. 6 7 8 9. The Circumstances are three 1. The time when it was wrought In those dayes that is about the same time in which he cured the deaf and dumb man at the Sea of Galilee mentioned in the latter part of the former Chapter See Matth. 15. 32. 2. The Occasion of it The People's want of Food which is amplified by the greatness of the Multitude which were in this want The Multitude being very great c. Ver. 1. 3. A special Antecedent or Preparative going before the Miracle and making way unto it viz. The Conference of Christ with his Disciples about the People's great want and distress and about the supply of their want by using some means of ministring food unto them Ver. 2 3 4 5. Touching the first Circumstance viz. The time when this Miracle was wrought I will not insist upon it because there is no matter of great moment to be plainly gathered thence for our Instruction Observ Observ Onely we may observe the unwearied pains and diligence of our Saviour in doing good by his Miracles to the People in that he wrought so many Miracles at or about one and the same time for having before cured him that was deaf and dumb and many others also which were lame blind c. as may appear Matth. 15. 30. yet he is not weary of doing good but unto all the former Miracles which he had wrought at this time he addeth this also of feeding the whole Multitude miraculously See Ver. 2. He had spent three dayes c. This must teach us after his Example to be painful and diligent in doing good to others and in shewing Love and Mercy to them according to our abilities and as occasion is offered Gal. 6. 9. Let us not be weary of well-doing c. True Love is laborious and diligent in doing good to others Souls and bodies at all times upon all occasions c. 1 Thess 1. 3. The Apostle mentioneth their Labour of Love Touching the second Circumstance The Occasion of this Miracle The People's want of Food amplified by the number of the People being very great Having nothing to eat that is No Provision of Food or Victuals to satisfy their hunger Observ 1 Observ 1. In that our Saviour took occasion from their want of Food to work this Miracle for the supply of their want and relief of their necessity Hence observe that we should after his Example take occasion from the miseries and necessities of others to shew our love and mercy in helping and relieving them as we are able The consideration of their necessities whether bodily or spiritual should provoke and stirr up our Love and Mercy to help and relieve them Gal. 6. 10. As we have Opportunity let us do good to all c. that is as occasion is offered us by others wants and necessities Isa 58. 7. Is not this the Fast that I have chosen when thou seest the naked that thou cover him c. Reason Reas This is one cause why the Lord doth suffer others to be in misery and necessity that so from their want we might take occasion to shew our Love and Mercy in relieving them Their necessity is our best opportunity of doing them good Vse 1 Use 1. See then how fit it is for us to take special notice of the miseries of others both bodily and spirituall for else how can we take occasion by them to shew our love and mercy in relieving them See then how fit it is to visit and go unto such as are in misery or want in sickness pain poverty c. Exod. 2. 11. Moses being grown up went out to his Brethren and looked on their burthens And Mat. 25. the Elect shall be commended and rewarded at the last day for visiting and coming unto Christ's faithful Members being sick and in prison Use 2 Use 2. Reproof of such as are not moved by consideration of others miseries and wants to help and relieve them being able but neglect and let slip such good occasions of shewing their Love and Mercy to others This shews want of true Love and Mercy whose property it is to take all good occasions of doing good to others Use 3 Use 3. This shews the great sin of those who take occasion from others necessities and miseries to insult over or upbraid them Vse 4 Use 4. To stir us up to take special notice of others wants and miseries both bodily and spiritual and from thence to take occasion of comforting and relieving them as we are able Seest thou another in poverty and want and art able to supply his want Take occasion to shew thy love in helping him Seest thou another suffer Hunger Thirst Nakedness Take occasion as thou art able to supply him with Meat Drink and Raiment Seest thou one that is in sickness pain c Take occasion to comfort him to pray for him c. So in spiritual necessities of others c. See Mark 6. 34. Observ 2 Observ 2. In that the greatness of the Multitude which wanted Food is mentioned the more to amplify and set out the greatness and weightiness of this occasion which moved our Saviour to work this Miracle Hence gather that the greater and more weighty occasion is offered us the more careful and forward should we be at any time to do good to others The greater multitude of People were now in want of Food the more careful was our Saviour to work a Miracle for the relieving of them So at other times the greater occasions were offered him of doing good either by his Miracles or Doctrine the more careful and forward was he to do good Matth. 13. 2. when great Multitudes were gathered unto him he took occasion to speak many things to them in Parables And Mark 3. 20. we heard that when a great multitude came together to hear him and to be partakers of his Miracles he was so forward to take that special occasion of doing them good that he suffered himself and his Disciples to be hindred from eating their Meat The like zeal and forwardness should we shew in doing good when such special and
4. Their forgetfulness of the two former Miracles of Christ so lately wrought in feeding 5000 Persons with 5. Loavs at one time and 4000 with 7. Loavs at another time Ver. 18. Do ye not remember when I brake the five Loavs c. Before I speak of the particular faults reproved first we may gather some matter of Instruction from Christ's Reproof in general Observ 1 Observ 1. That we are not to let others alone in their Corruptions and Sins but to admonish and reprove them for the same as occasion is offered and so far as our Calling will warrant us Our Saviour perceiving his Disciples to be faulty and to offend by ignorance infidelity c. le ts them not alone in these Sins and Corruptions but admonisheth and reproveth them and that sharply according to the nature and quality of their offences So at other times he used to do as Chap. 4. Ver. 40. when they were too fearfull of being drowned in the Storm he reproveth their timorousness and infidelity saying Why are ye so fearfull How is it that ye have no Faith So Matth. 15. 16. he reproved them for being so dull and hard to conceive his Doctrine saying Are ye also yet without understanding c So Luke 24. 25. he reproved the ignorance and infidelity of the two Disciples which journyed to Emmaus O Fools and slow of heart saith he to believe all that the Prophets have spoken c. So Matth. 16. 23. he sharply reproved Peter for going about to disswade him from going up to Hierusalem to suffer Death Now by this his own practice he would teach us our Duty not to let others alone in their Sins and Corruptions though they be faults of ignorance or infirmity nor altogether to wreak at them but carefully to admonish them yea and reprove them sharply if need be for the same Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault c. Ephes 5. 11. Have no fellowship c. but reprove them 1 Tim. 5. 14. Warn them that are unruly Reas 1 Reas 1. It is a duty of Christian love thus to admonish our Brethren of their Corruptions Levit. 19. 17. Thou shalt not hate thy Brother in thy heart Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Reas 2 Reas 2. It is a good means to reform and redress the Corruptions that are in others c. A means to bring them to more thorough sight of their sins and so to humble them and to cause them to renew their Repentance Therefore Matth. 18. 15. If he hear thee thou hast gained thy Brother Reas 3 Reas 3. Such as do not admonish others do become guilty of their Blood Ezek. 3. Quest 1 Quest 1. Whether are we to reprove all Faults and Corruptions which we see or know to be in others Answ Answ Not so for some smaller and lesser Infirmities may be covered and passed over in love namely such as the party offending is already much humbled for in himself and such as are not openly offensive or scandalous to others 1 Pet. 4. 8. Love shall cover a multitude of Sins And Prov. 19. 11. It is a mans Glory sometimes to pass over a Transgression Quest 2 Quest 2. Whether doth this duty of Admonishing and Reproving of Sin in others concern all Christians Answ Answ Yes it is a duty binding all to performance as occasion is offered and within compass of their Calling And therefore the Precepts given in the Word of God touching practise of this Duty do run generally and indefinitely as we have heard before Yet chiefly and principally this Duty is required of such as have speciall Charge of others as Ministers Parents Masters of Families Husbands c. Quest 3 Quest 3. When or in what Case have all Christians a Calling to reprove sin in others Answ Answ Whensoever there is likelyhood or hope of doing good by such an Admonition or Reproof when there is hope of Glorifying God or of doing good to the party offending which may the better appear and be known by weighing all Circumstances of Time Place and Person when where and to whom the Admonition is to be given Vse 1 Use 1. To condemn the great neglect of this so necessary and profitable a Duty of Admonishing and Reproving sin in others A Duty much neglected among Christians now a-dayes and that not onely by the common sort but even by some of the better sort some are so far from conscionable practice of this Christian Duty that they know not how to perform it in any sort as is fit others think it is a Duty that concerns them not but put it off to Ministers Some can talk of others Faults and Corruptions and censure them behind their backs but have not the charity to Admonish them c. Men have vain excuses to hinder them in this Duty They are afraid they shall be counted medlers or busie-bodies or that it will not be well taken or that they shall lose a Friend and purchase ill will to themselves And so under pretence of these or the like excuses they suffer others to go on in known and manifest sins using no means to reclaim or reform them as they should do by Christian Reproof or Admonition They suffer the guilt of sin to remain upon the conscience of their Brother for want of love and care to tell him of his fault and offence in due manner Contrary to that Levit. 19. 17. Thou shalt not suffer sin upon thy Neighbour This great neglect of the duty of Admonition and Reproof is one main cause of so many grosse Corruptions and scandalous Sins remaining unreformed in many Christians now a-dayes A great cause of the abounding of sin amongst us Use 2 Vse 2. To stir us up to make Conscience of this Christian Duty of love to others as occasion shall be offered viz. of admonishing and reproving sin in others not suffering our Brethren to go on in known and manifest sins but using means to reclaim them admonishing them of their offences and reproving them if need be thereby to bring them to a sight of their Sins and to true Repentance And here we must not suffer small matters to hinder us in performance of this Duty Eccles 11. 4. He that regardeth the Winds shall not Sow and he that regardeth the Clouds shall not Reap Especially such as have charge of others Souls as Ministers Parents Masters c. Rules to be observed for the right performance of this Duty of admonishing and reproving Sin in others 1. The matter of reproof is to be taken out of the Word of God or to be grounded on the same Col. 3. 16. 2. It is to be done out of love and compassion to the Soul of our Brother that is out of a true and unfained desire of his Good and Salvation and with mercy and pitty towards him in regard of his sin and not out of spleen malice
every true child of God 1. Pray unto God to work and increase in us this holy affection 2. Labour for a true feeling and assurance of Gods love to us in Jesus Christ that this may cause us truely to love him again and to be zealous for his glory being offended when he is dishonoured by the sins of others 3. Labour to mortify all corrupt carnal and sinfull anger in our selves and in our own cause which is a hinderance and enemy to this holy anger Col. 3. 8. Put off all these anger wrath malice c. Ephes 4. 26. Now lest we offend in our anger against the sins of others as it is easy to do these Rules or Cautions are to be remembred by us 1. That our anger conceived against the sins of others must be upon good and sufficient ground that is upon notice taken of some manifest or known sin in others not upon a bare suspition without good ground neither must it be for trifles but for some great offence to God 2. Our anger must be so directed against the sin that it be not against the person offending unlesse it be with relation to the sin and in that respect onely We must here carefully distinguish between the person and the sin 3. Our displeasure must be joyned with love to the person against whom we are offended neither must it hinder us in doing any duty of love to the party but rather further us therein as in praying for the party in admonishing him c. Exod. 32. 32. Though Moses were angry at the peoples Idolatry yet he prayed for them 4. It must be joyned with sorrow and grief for the offence and dishonour of God So Mark 3. 5. Our Saviour looked angerly upon them mourning for the hardness of their hearts 5. Our anger and displeasure must be moderate not exceeding due measure either in regard of the passion or affection it self or in regard of the continuance of it Ephes 4. 26. Be angry and sin not Let not the Sun go down c. Neither must our anger be such as to distemper us or make us unfit for good duties either of God's worship or of our particular Callings neither must it cause us to break out into any undecent behaviour 6. Our displeasure against the sins of others must be joyned with indignation also against our own sins and that first and principally Observ 2 Observ 2. In that our Saviour was displeased at this fault and offence even in his own Disciples which were near and dear unto him we may learn that we should be offended and displeased at sin even in our best friends even in such as we most love and affect We must not respect persons in our anger against sin but be unpartial in it being offended at sin wheresoever we find it and in whatsoever persons though in our dearest friends kindted acquaintance c. Our Saviour was offended at Peter himself calling him Satan Matth. 16. when he went about to perswade him that he should not suffer death Moses was very angry at the people of Israel for their sin of Idolatry as we heard and yet he loved them so dearly that he wished himself to be blotted out of God's Book if it had been possible rather than their sin should not be forgiven Exod. 32. Job shewed himself offended at his own Wife calling her foolish woman Job 2. Love to our friends must be no hinderance to our holy anger and displeasure against their sins but rather a help and furtherance for this affection ought to come from love to their persons and to be joyned with it as we have heard and so the more we love them the more we should be affected with indignation against them when they dishonour God Use Use To reprove such as can be angry and displeased at sin in their enemies or in strangers but not in their friends kindred familiar acquaintance c. whom they love and affect They can bear with grosse sins in such and wink at them and are not moved to displeasure They can like and approve of the faults of such and be well enough pleased with them yea they can commend and justify the faults of such as if they were vertues c. But this is carnal love which hinders them from being displeased at the sins of those whom they affect and it is also a plain argument that the anger they shew against the sins of others whose persons they affect not is also a carnal and sinfull anger and nothing less than that true holy zeal and indignation against sin which should be in them For if it were a holy anger they would be moved against the same sins in their friends as well as in their enemies Observ 3 Observ 3. In that our Saviour was not onely displeased but much displeased or offended at his Disciples for this fault and sin of hindering the little children from being brought to him we may gather that it is a great sin any way to hinder the Spiritual good and Salvation of Infants or little Children yea though it be unwittingly or of ignorance as it is probable this was done by the Disciples much more then to do it willingly or against knowledg Christ is much offended still at such Now the Salvation of young Children is hindered when the means of their Spiritual good and Salvation is neglected As when they are kept or withheld from the Sacrament of Baptism which by the way shews the sin of such Parents as do neglect or defer it too long and especially the sin of the Anabaptists utterly denying that Sacrament to Infants c. Also by Parents neglecting to pray for their Children and to train them up Religiously so soon as they begin to have understanding and to be capable of Instruction c. Great is the sin of such Parents who thus neglect the means of the Spiritual good and Salvation of their children and so as much as lies in them do hinder their Salvation They are Spiritual Murtherers of the Souls of their own Children Let all Parents be admonished to take heed of this grievous sin that they be not guilty of it Mark 10. 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children May 18. 1628. to come unto me and forbid them not for of such is the Kingdom of God HEre it followeth how our Saviour shewed his displeasure by his words to his Disciplas commanding them to suffer little children c. This Commandment hath also the force of a reproof whereby he blameth them for not suffering but rather hindering the children from coming to him Where 1. Consider the Precept or Commandment it self which is given both affirmatively Suffer little children to come unto me and negatively Forbid them not 2. The Reason of the Commandment why they should suffer little children to come to him c. Because of such is the Kingdom of God 3. A confirmation of that reason
like those Luke 14. who were invited to the great Supper Some absent themselves when they see good others come when half is done c. This shews want of true love to Christ and zeal for his glory and worship Here followeth a description of the person upon whom this Miracle was wrought 1. By his Name Bartimeus and by his Parentage the son of Timeus which is also included in his name for Bartimeus signifies the son of Timeus Bar being an Hebrew or Syrian word signifying â— son so Bar-Jona the son of Jona and Bariesus Act. 13. Quest Quest Why doth St. Mark here and Luke Chap. 18. mention but one blind man which was cured by our Saviour at this time seeing Matth. 20. there is mention of two Answ Answ Mark and Luke do mention but one not thereby to exclude the other but because one of theâ— was of more special note being more commonly known and taken notice of by the people in those parts for his blindness and poverty and for that he used as it seemeth to sit begging in the High-way and near to that great Town of Jerichâ— And for this cause also it is likely that St. Mark doth so particularly describe him here both by his own name and by his fathers name So before chap. 5. 2. there was but one mentioned that was possessed with an unclean spirit because that one was of greatest note whereas Matth. 8. 28. two are mentioned 2. He is described by his bodily affliction or misery being blind Whether he were so born or whether he became blind by some other means is not expressed but he was incurably blind for else it had bin no Miracle of Christ to cure him Observ Observ The cursed fruit and effect of sin in that it hath made our bodies subject to such Afflictions and miseries as to blindness deafness lameness and to manifold diseases and infirmities See before chap. 7. ver 31 32. Now followeth the third and last thing by which he is described viz. his outward condition that he was very poor yea a beggar One that sate by the high-way begging Quest Quest Whether was this a warrantable practice in him to sit begging by the way side Answ Answ There are two sorts of beggars 1. Such as being given to idleness do make a common trade or practice of begging thereby to maintain themselves in idleness 2. Such as being not able or fit to labour and being also very poor and in present want are forced to beg or crave the alms of others Now such a one it is probable that this blind man was and therefore that in this case of his present and great necessity it was not unlawfull for him to sit by the way-side to beg alms Yet withall note that this was a great abuse and disorder at this time in the Jews Common-wealth that they did not better provide for relief of the poor blind and impotent but suffered them to beg by the High-way yea forced them so to do for want of due provision for them by other means Contrary to the Law of God Deut. 15. 4. whereby it was appointed that they should take such order for relief of the poor that there might be no common beggars or any that were extreamly poor amongst them Here then is no warrant at all for the course or practice of common wandring beggars in our times and amongst us who have no lawfull Calling but live in idleness and make a Trade of begging from door to door c. These are unprofitable burthens of the earth and very Thieves to the Common-wealth And the suffering of them is a great and shamefull abuse and disorder amongst us which such as are in Authority and Office ought by all means to labour to reform Observ 1 Observ 1. In that this man was not onely blind but extreamly poor forced to beg by the High-way c. and yet a believer in Christ as we shall see afterward this teacheth us that God doth sometimes exercise his Saints and servants not with one kind of affliction onely but with divers at one and the same time and those great and grievous afflictions This we see in Job David Lazarus Paul c. Psal 34. 19. Many are the afflictions of the Righteous c. Reason Reas The Lord doth it for the more through tryal of his Saints c. Use 1 Use 1. Teacheth the godly to prepare for many and great troubles in this life seeing God useth thus to deal with his Saints and Servants c. Good Wisdome to prepare for that which may come yea for that which must come for Act. 14. 22. We must through much tribulation c. Vse 2 Use 2. To comfort us when God doth lay many afflictions at once upon us Thus he hath done and useth to do unto his own Saints and servants Therefore we are not to be dismayed if it be so with us at any time but to be of good comfort Jam. 1. 2. Count it all joy when ye fall into divers temptations knowing this that the trying of your Faith c. Observ 2 Observ 2. The truth of that Jam. 2. 5. that God hath chosen the poor of this World rich in Faith c. This appears in that he doth call such effectually and work Faith in them as well as in the rich yea for the most part before the Rich. So it was in our Saviours time Matth. 11. 5. The poor had the Gospell Preached to them And in the Apostles times 1 Cor. 1. 26. Not many mighty or noble are called c. Therefore not many Rich c. So here God called this poor blind beggar to believe in Christ yea gave him a great measure of Faith c. So he called Lazarus Luke 16. Vse Use Comfort to the poorer sort to consider that God doth not respect persons in giving his Grace neither doth he reject the poor or deny his Grace to them because of their poverty but gives his Grace to them freely as well as to the Rich yea before the Rich oftentimes c. yea to such as are extremly poor c. Mark 10. 47. And when he heard that it was Jesus c. Aug. 9. 1629. NOw followeth the 37th verse The Antecedents or Preparatives which went before this Miracle wrought upon this blind man and made way to the same These are sundry 1. The means used by the blind man for the recovery of his sight viz. His earnest Prayer or supplication to Christ passing by the way ver 47. 2. The impediment or hinderance of his faith with which it was assailed c. In that many charged him to hold his peace 3. The strength of Faith which he shewed in overcomming that impediment c. In that he cryed the more c. 4. The effects or consequents which followed hereupon Of which we shall hear afterward ver 49 50 51. Of the first The means used by the blind man c. His supplication to Christ Where 1. Consider
c. This is one of the principal and most excellent works of Faith which it worketh in us and for us the work of Prayer even such a work as brings much glory to God and singular comfort to our selves c. which should therefore draw our hearts to the love of this exercise and Duty of Prayer more and more causing us highly to esteem of it c. Vse 2 Vse 2. See what is one great cause why we want many good things which we desire and cannot obtain It is because as there is great want or weakness of Faith in us so we are slack and negligent in this Duty of Prayer in calling upon God in our necessities c. Jam. 4. 2. Ye have not because ye ask not This neglect of Prayer is one main cause which hinders good things from us This is true not only of wicked men and hypocrites who have no faith and so cannot pray at all but even of the Saints and Children of God who oftentimes by reason of the weakness of their faith or because they do not so stir up this gift of God in themselves as they should are too cold or careless in the Duty of prayer and so by this means they come short of many blessings and good things which they desire and might otherwise receive from God See then that weare not to blame the Lord as if he were slack to give us the things we desire and are needful for us but we are to blame our selves and our want of Faith and slackness in prayer Here is one main cause that we want so many blessings for soul and body which we desire and might otherwise enjoy What 's the cause that we want pardon of sins at least such a comfortable assurance thereof as we desire It is because we do not so often and earnestly sue to God in prayer for it So what 's the cause we want feeling of God's Favour and Love c That we want strength to resist temptations of sin power and ability to mortifie our lusts c. patience to bear afflictions meekness wisdom to carry our selves c It is because we are too slack in asking these things of God in prayer So for Temporal blessings What 's the cause we want health wealth good success in our Callings and business c. Because we are negligent in seeking to God by prayer c. or if we perform this duty yet not in due manner but coldly sleightly formally without faith and true feeling of our wants c. Vse 3 Use 3. See what to do if we would obtain those things which we desire and stand in need of so far as God seeth fit for us Use the means ordained of God yea the chief and principal means next unto Faith which is Prayer and calling upon God in all our necessities and wants daily and from time to time Be frequent diligent and constant in this exercise To this end labour for Faith and to pray with true feeling of our wants and with fervency of heart and affection remembring that Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much c. Remember and think often of the excellency and necessity of this Duty of Prayer being the only ordinary means for the obtaining of all things needful for us both for soul and body the means to draw down all blessings of God upon us both spiritual and temporal the only way to obtain help comfort and deliverance in all troubles c. See then that if there were nothing else to move us to diligence and constancy in this Duty yet our own good and benefit should move us to it So that as the Commandment of God and his gracious Promise annexed should first and principally move us together with the excellency of the duty in it self so our own daily necessities and continual wants should quicken and stir us up to more and more diligence fervency and constancy in this excellent Duty c. Non melior orandi magister quà m necessitas Luther Observ 5 Observ 5. In that our Saviour directs this Exhortation to his Apostles especially and that upon occasion of their desire to have the gift and power of Miracles further confirmed to them hence gather That as the Apostles had need of Faith in working Miracles so also of Prayer unto God by whose power alone they wrought them and not by their own power as our Saviour Christ did At least sometimes they were to use prayer See Matth. 17. 21. And though our Saviour Christ also himself did sometimes use prayer when he was to work Miracles as â—oh 11. 41. yet that was only as a preparative to the work and not as a means whereby the Miracle was wrought c. for that was by the power of his Godhead And therefore at the very time of working the Miracle he used no prayer but only his powerful Word Verse 43. It followeth Believe that ye receive them These words contain the Condition which our Saviour requireth of his Disciples to be observed in all their prayers that they may be effectual to obtain what they ask The Condition is Faith that is a firm belief and perswasion that they shall obtain those things which they ask of God in prayer Observ Observ One Condition or property required in true prayer that it may be acceptable to God and effectual for the obtaining of those things we desire is this that it be made in faith that is with a firm and undoubted perswasion that those things which we ask shall be granted unto us Jam. 1. 5. If any lack wisdome let him ask of God c. But let him ask in faith nothing wavering For he that wavereth is like a wave of the Sea c. For let not that man think he shall receive any thing of the Lord. Therefore also Jam. 5. 15. true prayer which prevaileth with God is called The Prayer of faith to shew that it comes from Faith and must be made in faith 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without doubting If we must not doubt in prayer then on the contrary we must believe and rest perswaded that we shall obtain the things we ask Reas 1 Reason 1. Without faith it is impossible to please God Heb. 11. 6. For our persons must first be accepted before any duty or service we perform can be accepted of God Now our persons come to be accepted only in Christ and that by means of Faith believing in Him and apprehending his righteousness Now the same Faith perswades us withall that our persons being accepted God will grant the Petitions we ask of him for Christ's sake Reas 2 Reason 2. God hath promised to hear our prayers and to grant our Petitions which we offer up to him in Christ so that we pray in due manner therefore we are to believe and rest perswaded hereof upon his Word and Promise Quest Quest How far forth are we