Now to come unto the Instructions to be gathered from the words Observ 1 Observ 1. First we learn here that there is pardon and forgiveness with God for all sorts and kinds of the sins of men except that against the Holy Ghost of what nature or degree soever whether Original or Actual of Omission or Commission of Ignorance or against Knowledg of Infirmity or of Presumption Small or Great c. All are Pardonable by the mercy of God Psal 103. 3. He Forgiveth all thy Iniquities c. and Psal 103. ult He shall redeem Israel from all his Sins So Col. 2. 13. and Exod. 34. 6. The Lord the Lord Strong Mercifull and Gracious Forgiving Iniquity and Transgression and Sin c. that is all kind of sins Reas 1 Reas 1. Gods mercy is infinite in extent and measure far above all the sins of men whatsoever and therefore sufficient to pardon them yea in it self it is sufficient to forgive the Sinne against the Holy Ghost if it could be Repented off Rom. 5. 20. Where Sin abounded there Grace did much more abound Reas 2 Reas 2. The merit of Christ's death and suffrings is of infinite value and efficacy sufficient to satisfy for all sorts and kinds of sins yea even for the sin against the Holy Ghost 1 Joh. 1. 7. The Bloud of Jesus Christ cleanseth us from all sin 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here one Caution is to be remembred That howsoever all sins are in themselves pardonable by the mercy of God and merit of Christ yet all sins of all men are not neither shall be actually Pardoned but onely the sins of so many as Believe in Christ and Repent truly of their sins turning from them and forsaking them Act. 10. 43. Through the name of Christ so many as Believe in him shall receive Remission of Sins And Prov. 28. 13. He that Confesseth and forsaketh his sins shall have Mercy Use 1 Use 1. Hence gather that Mans destruction is from himself and not from God Hos 13. 9. O Israel thou hast destroyed thy self c. There is abundance and sufficiency of mercy in God to pardon all sins of all men and if they would repent and lay hold on this mercy being tendred in the Gospell they might be pardoned but because wicked Reprobates are not willing to Repent and forsake their sins but desire still to live and continue in them therefore they never come to have their sins pardoned unto them Use 2 Vse 2. Matter of great comfort to stay the minds of such as are tempted by Satan to think that their sins are so great that they cannot be forgiven Thus thought wicked Cain and thus many good Christians though weak are tempted by Satan to entertain the like thoughts Such must know there is no sin so great but Gods mercy is sufficient to pardon it and the bloud of Christ sufficient to purge away the guilt of it neither is it the multitude or greatness of sins simply that hinders from pardon but impenitency in sins whether many or few great or small Therefore look not onely at the greatness of thy sins with one eye as it were but look also with the other at the greatness of Gods mercy and the infinite value of Christ's merits both which are sufficient to pardon and take away the guilt of thy most hainous sins being truly Repented of Look therefore at this that there be in thee a great measure of godly sorrow and Repentance for thy great sins and labour by Faith to apply the bloud of Christ to thy Conscience for the purging of thy sins and thou needest not doubt but they shall be pardoned Whether thy sins be many or few small or great this makes nothing for thee or against thee as touching the obtaining of pardon but it is thy continuing or not continuing in thy sins impenitently that shall make against thee or for thee To the impenitent all sins are unpardonable to the Penitent all sins are pardonable though never so great and hainous Yet let none abuse this Doctrine to Presumption or boldness in sinning because Gods mercy is great and sufficient to pardon all sins even the greatest except the sin against the Holy Ghost Beware of sinning that Grace may abound beware of turning the Grace of God into wantonness for God hath said He will not be mercifull to such as sin presuming upon his mercy Deuter. 29. 20. Besides we must remember that although God have mercy enough to pardon great sins yet great sins require a great and extraordinary measure of Repentance and cannot be pardoned without it c. Use 3 Use 3. To Incourage and perswade sinners who feel the grievousness and waight of their sins yet not to fear or refrain comming to God through Christ for pardon but rather to hasten to him by true Repentance and by the Prayer of Faith remembring that all sins even the greatest except that against the Holy Ghost are pardonable by the mercy of God let the sinner therefore labour first to believe this that his sins though great are pardonable and then let him not stay here but labour further to Believe that upon his true Repentance they shall be actually pardoned and let the consideration hereof move him to repent and turn to God and to seek and sue earnestly for pardon in Christ If no hope of Pardon in vain it were to Repent but now there is hope How should it move the sinner to forsake his sins and to go to God for Mercy notwithstanding the greatness of his sins Especially seeing the Lord himself Calleth and inviteth even great Offenders to come to him offring pardon to them as Esay 1. 18. Come now and let us reason together Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. Consider also further how God hath pardoned others that have bin great Offenders upon their true and sound Repentance as Rahab David Peter Mary Magdalen Paul c. But especially Manasseh See 2 Chrow 33. How many and grievous his sins were and yet upon his sound Repentance he obtained pardon Observ 2 Observ 2. In that our Saviour setting out the riches of Gods mercy in pardoning all sorts of sins though never so great except that against the Holy Ghost doth give instance in blasphemy as one of the greatest hence gather That blasphemy against God is one of the most hainous sins and very hard to be forgiven otherwise our Saviour would not instance here in this among all other particular sins Now for clearing of this Point I will shew 1. How this sin is committed 2. The hainousness of it This Sin is committed especially Four wayes 1. By attributing to God that which is dishonourable to him and unbeseeming his Majesty As to say or think He is unjust cruell or the Authour of sin c. Revel 16. 11. Those on whom the Viall of Gods wrath
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
them who seeing Christ's free Grace shewed to Levi in Calling him and perceiving also Levi's readiness in following Christ they were thereby moved to go after Christ whence it is probable That they or some of them began to be touched in heart and conscience for their former sinful Life and therefore they followed Christ out of a desire which they had to converse with him and to hear his conference and teaching that so they might have their hearts further wrought upon and that they might come to be partakers of the Grace of Christ as Levi was Observ 3 Observ 3. The example of God's Grace and Mercy shewed in the Calling of other Sinners should move and incourage us to seek unto him for the like Grace and to be carefull in using all good means to be partakers of it 1 Tim. 1. 16. Paul saies He obtained Mercy that in him Christ might shew all long-suffering for a pattern to them which should afterwards believe on him c. that is to incourage others by his example to seek unto Christ and to come to Him by true Faith and Repentance Some make a perverse and wicked use of God's Mercy shewed to Sinners presuming thereupon to sin more boldly turning the grace of God into wantonness but this is a holy and right use which we should make of it even to be drawen and incouraged thereby to seek unto Christ for the like Grace and Mercy and to use the means for the attaining of it So much briefly of this Point Mark 2. 16 17. And when the Scribes and Pharisees saw Him eat with Publicans and Sinners they said unto his June 20. 1619. Disciples How is it that He eateth and drinketh with Publicans and Sinners When Jesus heard it He saith unto them They that are whole have no need of the Physitian but they that are sick I came not to Call the Righteous but Sinners to Repentance IN the former Verse we heard how Levi made a Feast in his House for the entertainment of our Saviour Christ and his Disciples unto which he also invited many Publicans and Sinners which followed Christ Now in these two Verses the Evangelist layeth down two speciall events which happened by occasion of that Feast 1. That the Scribes and Pharisees seeing our Saviour eat with Publicans and Sinners took exception and cavilled against Him Ver. 16. 2. That our Saviour hearing of their cavill did answer and confute it and defend his practise against them Ver. 17. The Cavill or Exception of the Scribes and Pharises is set forth 1. By the matter of it which was this Perceiving that our Saviour did eat with Publicans and Sinners they found fault with Him for it asking How is it that He eateth c. 2. The manner of it they speak not to His face but behind His back to His Disciples When the Scribes and Pharisees Scribes Who these were we heard Chap. 1. Ver. 22. Pharisees A Sect among the Jews which made great shew of holiness Vide infrà Ver. 24. Saw Him eat That is perceived or understood that He did eat with them for it is doubtfull whether they saw it with their own eyes and it is rather likely That they so much abhorred the society of the Publicans that they would not vouchsafe to come into their company and therefore they blamed our Saviour Christ for conversing and eating with them Object Object The Word of God doth forbid society and fellowship with the wicked and profane in many Places As Jos 23. 7. Isa 52. 11. Eph. 5. 11. Therefore it may seem that their Exception against our Saviour was just Answ Answ Thought it may at first sight seem so yet it is not so for although the society of the wicked be forbidden in some Cases yet not simply and absolutely in all Cases nor unto all persons as we shall see afterward And our Saviour sheweth in his answer to them that he was so far from offending in keeping company at this time with these Publicans and Sinners that on the other side he had a speciall Calling to do it it being one main end of his coming into the world to Call such Sinners to Repentance and therefore he conversed with them to that end Observ 1 Observ 1. Though our Saviour Christ had good warrant for that he did in keeping company with these Publicans to the end that he might reclaim them from their former sinfull Life and gain them to Repentance yet the Scribes and Pharisees out of their malice do cavill against him and find fault with his practise Hence we may observe That there is nothing so well done but malicious and wicked men will be apt to find fault with it and to cavill at it though without cause Our Saviour Christ did all things well as the People confessed of Him Mark 7. 37. yet how often were His good actions unjustly taxed and found fault with yea evil spoken of When he cast out Devils from such as were possessed he was charged as one that cast them out by Beelzchub When he forgave sins he was accused of Blasphemy as we heard before in this Chapter When he conversed with sinners to the end to call them to Repentance he was taxed and blamed as too great a friend of Publicans and Sinners as we see here Thus his best Actions were often most maliciously traduced and evil spoken of especially by the Scribes and Pharisees And thus others of the faithful have been wrongfully accused and blamed for doing well So Joseph Daniel Paul c. It is therefore no new thing for those that do well to be evil spoken of even for well doing Thus it hath been and thus it is still The Devil is still the Accuser of the Brethren and he sets malicious and wicked men a work to accuse and speak evil of them and their best actions without cause We must therefore look for this and not be discouraged with it though our selves meet with such hard measure at the hands of the profane Onely be careful not to give just cause unto malicious toungs to speak evil of us Observ 2 Observ 2. They go not directly to Christ himself to blame Him to his face for eating with Sinners either because they were ashamed of their malicious Cavil or else because they durst not lest he should convince them and put them to silence as sometimes he had done formerly But they go to his Disciples whom they thought to be weaker and unable to answer them and to them they utter their malicious Cavil questioning with them about the reason why themselves and their Master did eat with Sinners Hence observe one property of malice which is to backbite and whisper against others in their absence to the end to defame them and bring them out of favour and credit with others before whom they do backbite them Malicious Persons when they are ashamed or dare not speak evil of others to their faces yet will not stick to traduce and
in sin Therefore if thou wouldest have thy heart melted and softned with godly sorrow for sin attend diligently to this Word on all occasions â—osiah's heart melted at the hearing of the Law read 2 King 22. much more shall the hearing of the Word preached melt the heart if thou hear conscionably Be carefull therefore to hear it often and in hearing labour to apply to thy conscience both the threatnings of the Law and the sweet promises of the Gospel The former to humble thee and strike thy heart with remorse for sin and the latter to raise thee up with comfort and to work Faith in thee 3. Meditate much and often of the infinite and unspeakable Mercy of God toward penitent Sinners Exod. 34. 6. The Lord the Lord God mercifull and gracious forgiving iniquity c. The consideration of this aboundant mercy of God toward such as Repent is a speciall means to break the stony heart of a Sinner and to work it unto godly sorrow and there will never be any true sorrow or heart-break for sin untill there be a serious consideration and some true apprehension of God's infinite mercy for the pardoning of sinne 4. Meditate seriously of the bitter Sufferings of Christ and of that heavy wrath of God which He indured in Soul and Body for our sins Look at Christ Jesus sweating drops of Blood and bleeding and dying upon the Crosse and crying out My God my God why hast thou forsaken me and this will soften thy heart and bring it to godly remorse for thy sins if any thing in the World will do it It is reported That the blood of a Goat while it is warm will break the hardest Adamant so the blood of Christ apprehended by Faith and applyed to the conscience will break the hardest heart in pieces with godly sorrow for sinne 5. We are to use Christian Admonitions and Exhortations one to another If we see others fall into any sin admonish and tell them of it in loving manner and exhort them to Repent of it and if others in like case admonish and exhort us let us hearken to it This is one excellent means to keep us from being hardened in sin Hebr. 3. 13. Exhort one another daily c. lest any be hardened c. 6. Lastly Be carefull to avoid the causes of hardness of heart Especially these 1. Custom in sin for as a way or path the more it is trodden and trampled upon the harder it waxeth so the more any do inure themselves to the practise of any sin as swearing lying drunkennesse uncleannesse c. the harder their hearts will grow It is reported concerning Mithridates that through the custom of drinking Poyson he made it so familiar to him that he drank it without danger So the Wicked by custom in swearing uncleannesse c. make these sin so familiar to them that they can swallow them without all remorse of conscience Beware then of this custom in any sin least it harden thy heart 2. Take heed of sinning against knowledge and against the light of conscience yea though it be but of a naturall conscience for all such sins against knowledge do exceedingly harden the heart This we see in David who sinning against his conscience by Adultery and Murder his heart was so hardened thereby that it was almost a year before he did throughly repent and recover himself from that dangerous Fall 3. Lastly Take heed of negligence and coldness in religious exercises of prayer hearing reading c. For if either we begin to omit or else slightly to perform these Duties by which our hearts should be daily softned and kept tender then by little and little we shall become dangerously hardened So much of the first thing in this Verse namely the carriage of our Saviour Christ toward the Scribes and Pharisees Now follows the second and third thing namely his behaviour toward the man which had the withered hand bidding him to stretch out his hand together with the event which followed He stretched it out and it was made whole as the other I shall speak very briefly of both these together Stretch forth c. He did not touch him as he did some others which he cured at other times but he onely spake the word bidding him stretch forth his hand and it was presently cured this was to the end the Miracle might appear the greater and the more to set forth Christ's Power By the way note the difference between this withered hand and that of Jeroboam 1 King 13. 4. For he could not pull in his hand c. Observ Observ Our Saviour Christ hath absolute Power over all bodily Diseases and Infirmities to cure them and to take them away Miraculously and without means onely with a word speaking as here we see See this before observed Chap. 2. Ver. 11. Use 1 Use 1. This proves Him to be true God c. Use 2 Use 2. Comfort to the Faithfull in all bodily Diseases and Sicknesses though never so dangerous deadly or hard to be cured Christ hath Power over them to cure them either with means or without means Though we see no ordinary means to help us yet rely upon Christ by Faith for help Though all Physitians forsake us yet Christ can heal us and He will do it if it be for our good to be cured onely seek to Him by the prayer of Faith c. Although we are not now to look for Miracles yet the arm of Christ is not shortned Therefore rely on Him when means fail Mark 3. 6. And the Pharisees departed and straightway took Counsell c. Sept. 19. 1619. HItherto of the first part of this Chapter touching the Miracle wrought by our Saviour in curing him that had the withered hand Now followeth the second part namely Certain consequents which followed thereupon unto Ver. 13. The Consequents are four 1. The conspiracy of the Pharisees and Herodiars against our Saviour to destroy Him Ver. 6. 2. Our Saviour Christs escaping from them by departing to the Sea in the beginning of the seventh Verse 3. The flocking of a great multitude after him thither v. 7. 8. 4. A remedy used by our Saviour to prevent the peoples thronging of him in that he commanded his Disciples that a little Ship should wait for him c. ver 9. And this is further amplified by setting down the reason of the great concourse of people unto him Verse 10 11 12. Namely because he wrought many Miracles Touching the first consequent which is the conspiracy of the Pharisees and Herodians against Christ in this 6. ver we may consider 4 things 1. The persons that conspired The Pharisees with the Herodians 2. The manner of their conspiring They took Counsell together 3. The Circumstance of time straightway 4. The matter which they plotted To destroy him First of the persons The Pharisees Of these we have heard before ch 2. v. 24. Herodians Who these were is somewhat doubtfull Some think they
and importunate with the Lord to grant our Requests And then may we hope to prevail for such importunate Suiters he loveth He is not like unto some great men who love not to be too much importuned or troubled with Petitions but He loveth to be importuned and followed with our Sutes and Supplications and that with earnestness It is no trouble to him but a delight rather and such â—ervent Prayers are best pleasing to him and most powerful to prevail with him The second thing to be considered in the manner of the Prayer here made unto Christ by the Father of the Lunatick Child is that it was accompanied with much Humiliation in himself expressed by tears He cryed and said with tears These Tears no doubt proceeded from the inward sorrow of his heart whereby he was deeply touched and much humbled in himself for his Unbelief which our Saviour had put him in mind of in the former Verse which therefore he prayeth against so earnestly in the words following And this sin of Unbelief which now most troubled him did no doubt bring to remembrance other sins of his and so caused the greater sorrow in him Observ 1 Observ 1. That true Faith is alwayes joyned with sorrow and humiliation for Sin causing those in whom it is to be much humbled and cast down in themselves with grief for their sins and to mourn for the same with godly sorrow unto Repentance 2 Cor. 7. 9. this sorrow was in the Corinthians who were Believers and it is alwayes joyned with true Faith being an inseparable Effect of it So in that sinful Woman Luke 7. as she had Faith as appeareth Ver. 50. so this Faith caused her to mourn and weep for her sins abundantly Ver. 38 So Zech. 12. 10. I will poure on the House of David c. the Spirit of Grace and Supplications and they shall look upon me whom they have pierced and they shall mourn for him c. that is they shall look on Christ by Faith and thereupon shall mourn for their sins by which they have pierced him See Hos 12. 4. Exemplum Jacobi Reason Reason True Faith doth apprehend and apply God's Mercy and Goodness toward the Sinner and so causeth him to mourn and grieve for offending so gracious and merciful a God Use Use To examine our Faith by this special fruit and companion of it viz. Godly sorrow and Humiliation of Heart for our sins Look whether we be humbled and cast down before God in sight of our sins whether we feel our hearts broken and melted with godly sorrow and grief for them especially for those sins by which we have most dishonoured God and that not so much in regard of the punishment and misery which follows sin as that we have offended God our gracious Father If it be thus with us this argues true Faith in our hearts that we do in some measure truly believe and apprehend God's Mercy towards us in Christ which makes us so to grieve for offending him On the contrary if our hearts be not yet truly humbled and broken with godly sorrow for our sins there is no true Faith in us as yet whatsoever we say or profess to the contrary It cannot be that Faith should be in a heart that is not truly humbled for sin Faith and Repentance alwayes go together and a believing heart is alwayes a broken and contrite heart truly touched and humbled with grief for sin Therefore let every one of us look to it and examine our Faith by this infallible mark and sign of it viz. This true sorrow and humiliation of heart for our sins Every one can say he hath Faith but this is not enough 2 Cor. 13. 5. we are bid to examine our selves whether we be in the Faith c. especially this is to be done at this time now we are to come to the Lord's Table Faith is one of the principal Graces which we are to examine our selves for before we come to this Sacrament as we heard lately upon 1 Cor. 11. 28. And here is one special mark to try and know it by look to thy self then now thou comest to the Sacrament whether thou be truly humbled and grieved for thy sins c. If so it argues some true Faith begun in thy heart Otherwise if not thus humbled and broken in heart never think thou hast any true Faith or that thou art fit to be partaker of the Sacrament Presume not therefore to intrude into this holy marriage Feast without a wedding Garment Some are so far from true sorrow for their sins that they are not yet come to true sight of them Observ 2 Observ 2. In that this father of the possessed child was grieved especially for his sin of Unbelief as appeareth by the words following we may gather That where there is true Faith there is alwayes grief and sorrow for the contrary sin of Unbelief which is mingled with Faith Faith being imperfect even in the best Christian in this Life and being joyned with the contrary sin of Unbelief which doth continually resist and oppose Faith This cannot but cause greive and sorrow in the heart of the Believer it cannot but cause him to mourn and grieve for the weakness of his Faith and for that it is so much opposed and hindred by the enemy thereof which is Unbelief Use Use Here then see another special mark and sign whereby to examine and try our Faith whether it be true and sound not counterfeit Look what grief of heart we feel for the weakness of our Faith and for the contrary sin of Unbelief which opposeth and hindreth our Faith It is a good sign of the presence of any Grace in the heart when the contrary sin or corruption is not onely felt and perceived but lamented and grieved for This argues that sin not to be a reigning sin but of infirmity because the party in whom it is doth not allow or like of it in himself but on the contrary doth mourn and grieve for it Observ 3 Observ 3. In that the inward sorrow of heart which was in this party did express it self outwardly by tears we may learn That when the heart is truly touched and humbled with sorrow for Sin it will shew it self also outwardly by some Signs and Testimonies thereof as occasion is offered as by tears or weeping or by a sad and heavy countenance or some other way Luke 18. 13. The humbled Publican standing far off would not so much as lift up his eyes to Heaven but smote upon his Breast c. Luke 7. The Woman which washed Christ's feet with her tears c. Quest Quest Whether outward tears be of absolute necessity in true humiliation for sin Answ Answ Not so for there may be true humiliation of heart with dry eyes and some are naturally of so dry a constitution of Body that they can very hardly or not at all draw forth tears yet I take it that in great and extraordinary
love to him again by the fruit of our obedience to his will for this is the most excellent fruit and testimony of true love to God 1 Joh. 5. 3. This is the love of God that we keep his Commandments c. If thou wouldest be truely thankfull to God for his infinite love in sending Christ to be thy Saviour shew it by Obedience to his blessed will by thy care to glorify him in thy life and Conversation And to this end Pray for a true feeling of the length breadth depth and height of God's love to thee in Christ as the Apostle doth Ephes 3. 18. Use 2 Use 2. This is matter of great comfort to all penitent sinners that are truely humbled for their sins to assure them that God having Ordained and sent his own Son into the World to this very end to Redeem and save such therefore he neither can nor will reject such sinners as are truely humbled and do come unto him to seek and crave Pardon and Mercy How may this comfort such humbled sinners who having offended God and beginning to feel the burden of their sins are afraid to come unto God for mercy How should this encourage such to come unto him and to seek unto him by Repentance and by the Prayer of Faith for Pardon c. knowing that he desireth not the death of a sinner but that he should repent and be saved and this he hath sufficiently declared by sending his own Son into the World to Redeem and save sinners c. Think of this seriously and let not the greatness of thy sins hinder thee from comming to God for mercy Though they be red as Crimson c. Use 3 Use 3. Seeing God hath so shewed his love to us in sending his Son to Redeem us this ought to move us to love one another truely and to shew our love by seeking the good and Salvation of each other 1 Joh. 4. 11. Beloved if God so loved us we ought also to love one another Observ 4 Observ 4. The greatness of our sins and misery by nature in that God the Father saw no way to Redeem and deliver us but by sending his own Son into the World to take our nature on him and to dye and suffer for our sins for this was the very end of his being sent into the World viz. to Redeem us from sin by the merits of his death Rom. 8. 3. God sending his Son in the likeness of sinfull flesh and for sin c. Now in that there was no other way or means for us to be delivered from our sins and to be reconciled to God but onely by the sending of Christ the Son of God to work our Redemption and that by dying and suffring the wrath of God for us this shews the hainousness and grievousness of our sins and greatness of our misery by nature by reason of sin Our sins were they which fetched Christ from Heaven and caused him to be sent forth from the bosome of his Father into the World to take our nature upon him yea to dye and suffer for us Use Use Let us labour to see and feel this hainousness of our sins and greatness of misery in our selves and in sight thereof to be truely humbled with godly sorrow yea to hate and detest our sins as the cause of all that misery which Christ the Son of God was sent from Heaven to deliver us from Especially now we come to the Sacrament in which is represented to us the death of Christ and work of Redemption which he was sent to perform which should therefore put us in mind of our sins and break our hearts with godly sorrow for them Till we be thus humbled we are not fit to be partakers of that redemption which Christ came to purchase for us which is sealed in the Sacraments He came to heal the broken-hearted c. Mark 9. 38 39 40. And John answered him saying Master c. Sept. 2. 1627. HAving finished the fourth principal part of this Chapter in which our Saviour taught his Disciples the practice of humility in a private house at Capernaum Now we are come to the fifth and last part of the Chapter in which the Evangelist layeth down sundry other Points of Christian doctrine which our Saviour took occasion at the same time as is probable to teach unto his Disciples But first the Evangelist setteth down a Conference which happened between our Saviour Christ and John his Disciple touching the fact of the disciples in forbidding one who cast out devils in the Name of Christ and did not follow him In which Conference are two things contained 1. The speech or words used by John unto Christ Ver. 38. 2. Christ's answer unto them Verse 39 40. In the first consider two things 1. The manner of John's speaking unto Christ viz. In reverent manner calling him Master giving him this title in token of reverence 2. The matter of his speech containing a Narration or report of the fact of the Disciples in forbidding him that cast out devils c. It is likely that John took occasion from Christ's former words to relate this matter to him Observ Observ See how reverently John speaketh unto Christ calling him by this honourable Title Master thereby testifying his reverent respect of him which may teach us our duty viz. not onely to have our hearts inwardly affected with a religious fear and reverence of the Person of Christ Jesus now in heaven but also to shew it by all outward tokens of reverence in our words gestures and whole behaviour towards him And as at all times so especially when we come before him at any time to perform any special religious duty or service as in Prayer hearing his Word receiving his Sacraments c. If the disciples were so reverently affected toward Christ living on earth with them in his state of humiliation much more ought we now that he is exalted to the right hand of God in heaven Psal 2. 11. Even Kings and Judges of the earth are commanded to serve the Lord with fear and reverenceâ— and to kiss the son that is to perform all reverent subjection unto the Person of Christ lest he be angry with them c. Of the second The matter of John's speech used unto Christ viz. the Narration or Reporting unto him of his own and his fellow disciples fact in forbidding one that cast out Devils in Christ's Name c. Which Narration consisteth of two parts 1. Touching the party whom they saw casting out devils in Christ's Name who is also further set forth by his outward profession or manner of life negatively set down He was one that did not follow Christ 2. Touching their own behaviour or practice towards him In that they did forbid him to cast out devils c. Together with the reason why they did so Because he followed not Christ First To open the meaning of the words We saw one casting out devils Viz.
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.
few feel in themselves the effectuall working of it for their calling and conversion seeing so few make any conscience of the use of the Sacraments Touching Baptism many do neither desire to make use of their own Baptism which they received in their infancy nor yet to be present at the Baptism of others nor lastly to offer their Children unto this Sacrament And for the Lord's Supper how great neglect is there of it Many care not how seldom they come to it if they come at Easter they think this enough c. But know this if thou have no desire and love to the Sacrament it is certain thou didst never yet truly profit by the word preached Obser 2 Obser 2. In that John did not only preach but also administer Baptism to as many as desired it Hence we gather that Ministers ought not onely to dispense the word but the Sacraments also to the People even to so many as desire them and are fit to partake of them So did John Baptist and the Apostles see Acts 2. Acts 8. Acts 16. c. And Math. 28. 19. Our Saviour enjoynes the Apostles as well to Baptize as to Preach See 1 Cor. 4. 1. Object Obâ—ect 1 Cor. 1. 17. Christ sent me not to Baptize but to Preach the Gospel Answ Answ It is spoken not simply but comparatively the meaning is he was not sent chiefly to Baptize but his principall Office was to Preach yet he was also sent to Baptize as well as Preach as appeareth Ver. 14. c. of the same Chap. But I will not insist on this Point but proceed In the River Jordan Obser 3 Obser 3. That John used common and ordinary water in administring the Sacrament of Baptism not hallowed or consecrated before hand with Chrism as is superstitiously used by the Papists See Chamier Obser 4 Obser 4. In those times Baptism was administred by dipping Reas 1 Reas 1. They Baptized men of years Reas 2 Reas 2. The Country being hot they were able to endure it c. It followeth Confessing their Sins In these words is shewed the speciall effects which followed in the People upon John's Baptizing and Preaching viz. the profession of their true Repentance by the confession of their sins Obser 1 Obser 1. Repentance is requisite in all that are baptized either before they be admitted to this Sacrament if they be men of years as these were or else afterward if they be Infants These testified their Repentance by confession of their sins before they were baptized But of this before Obser 2 Obser 2. In that they testified their Repentance by confessing their sins we learn that in the practise of true Repentance confession of sins is necessarily required Prov. 28. 13. Confession is there made a part of the practise of Repentance We have examples of this in true penitents as in David Psal 51. 4. Psal 32. Also 2 Sam. 24. 10. So Daniel chap. 9. Quest Quest To whom must confession of sins be made Answ Answ There is a two fold confession of sins necessary in the practise of Repentance The first is unto God to whom sin must principally be acknowledged because all sin is chiefly against God He is the party that is chiefly offended by it Psal 51. 4. David confesseth to God chiefly And this confession is alwaies and absolutely necessary in those that repent Now in this confession to God certain properties are required 1. It must come from a feeling heart touched with sense of sin and grieved for it it must not be verbal or from the teeth outward 2. It must come from a hatred and loathing of those sins which we confess to God not from fear of punishment as in Hypocrites Saul Pharoah c. 3. From hope of mercy else we witness against our selves as Judas 4. It must be free and voluntary not forced from us God requires a Free-will Offering else it is not pleasing to him 5. It must not be onely in general terms as to say I am a Sinner c. but there must be a laying open of our particular known sins unto God so farr as they can be recounted of us Secondly There is another confession of sins requisite in the practise of Repentance and that is it which is made unto men Now this is not alwaies necessary but in some cases onely As first when by our sins we have offended and scandalized men either the Church in general or some particular persons David Psal 51. in the Title of it layeth open his sin before men leaving it upon record unto the Church because by his sin he had offended the Church Secondly When any sin lyeth heavy upon our conscience so as we cannot find ease or comfort in this case it is necessary to open our hearts and to acknowledge that sin which troubles us to some faithful Pastor or other Christian Brother which may minister spiritual advice and comfort to us Use 1 Vse 1. See how few true penitents are to be found for how few are there which will be brought to this true confession of their sins either to God or men Nay they excuse them and labour to hide them from God and men they will not come to a plain and free confession or if they do it is but in general and formal manner I am a great Sinner c. but they cannot abide to lay open their particular sins to God nor to men whom they have offended Others confess their sins for fear of punishment not out of a true hatred of them c. Use 2 Vse 2. As we would approve the soundâ—â—ss of our Repentance so let us make conscience of this confession of our sins first and chiefly to God whom by all sin we do chiefly offend yet not onely to him but in some cases also we are to acknowledge our sins unto men as when we have wronged them any way or have by our evil example given scandal either in hardning the wicked or grieving the consciences of the godly But above all be careful to lay open all thy known sins unto God even in particular manner especially such as lye heaviest on thy conscience and let thy confession come from a heart touched with remorse and grief for thy sins as also from a true hatred of them else it is hypocrisy and but a mockery of God to confess that sin unto him which thou neither hatest nor art truly grieved for This be sure of that without confession there is no true Repentance and without repentance no forgiveness of sins Mark 1. 6. And John was cloathed with Camel's haire and with a Girdle of a skin about his loyns and he did eat July 19. 1618. Locusts and wild Hony HItherto we have heard of the first thing by which the Evangelist describeth John Baptist namely his publick Office and Ministry Now in this Verse is laid down the second thing by which he is described namely the strictness and austerity of his private life which is laid
Custom-gatherer or a Publican 3. Consider the manner of Calling him or the outward means used by our Saviour namely his Word and Commandement bidding him Follow him 4. The prompt obedience which Levi yielded to this Calling He followed him As He passed by Namely after His Sermon ended by the Sea-side Levi Otherwise called Mathew by himself Matth. 9. 9. for he had two names as many other had which are mentioned in Scripture Some think he was first called Levi before his Calling and Conversion and afterwards had his name changed to Mathew which is uncertain But certain it is that Levi is an Hebrew name signifying as much as coupled or joyned and it was first given to one of the sons of Jacob as we read Gen. 29. 34. And this shews that this Levi here spoken of was a Jew by Nation because he had an Hebrew name though of what Tribe he was is uncertain Son of Alpheus Not that Alpheus the Father of James mentioned Mark 3. 16. but another of the same name Sitting at the receipt of Custom That is at the Place where the publick Tribute or Pol-money was usually payed and received and this is likely to have been some House standing without the City of Capernaum near to the Lake of Genesareth Now hence it appeareth that this Levi was a Publican as he is called Matth. 10. 3. Now the Publicans were such whose Office was to gather and receive the publick Tributes Taxes and Poll-money of the People of the Jews for the Roman Emperour to whom they were in subjection whence they had their Name of Publicans because they gathered the publique Taxes and Tributes Now although the Calling in it self was lawfull and therefore John Baptist Luke 3. 12. doth not condemn it but the abuse of it yet the Publicans in our Saviour's time were generally noted for the sins of covetousness and extortion in exacting of the People more than their due This appears by the example of Zacheus Luke 19. See also Luke 18. 11. Theophylact says They lived of the tears of the Poor Winkelman in locum Hence it is That we find Publicans and Sinners so often matched together as in the next Verse to this we see Follow me It is likely our Saviour Christ used more words to him besides these but the Evangelist sets down only the sum of that which he spake to him Now further we must know that by this Commandement of following him our Saviour Christ implyeth two things 1. That he should forsake his former sins of Covetousness and Extortion and Unjustice and turn to God by true Repentance as also that he should believe in him as in the true Messiah 2. That he should forsake his Calling and Office of a Publican and betake himself to be Christ's ordinary Companion and Follower to hear his Doctrine and to see his Miracles that so he might be fitted in due time to execute the Office of an Apostle In a word our Saviour called Levi unto two things 1. To follow Him as a Believer in Him and as a true Christian Convert 2. To follow Him as one of his special Disciples and ordinary Associates whom he had appointed for the Office of Apostles He arose and followed Him Forsaking all as Luke 5. 28. that is all his worldly Possessions Here also two things are implyed 1. That he forsook his Sins and became a Believer in Christ 2. That he forsook his Worldly Possessions in regard of the present use of them and his former Office of a Publican and betook himself to be a Disciple and Follower of Christ Quest Quest. What moved Hum so readily to do all this Answ Answ Not the bare words of Christ but the Power of his Divine Spirit inwardly affecting his heart and moving him to be obedient to this his Calling So much in way of clearing the words in this Verse Now because this Text as I have shewed comprehends a twofold calling of Levi or Matthew the one to be a Believer in Christ the other to be a speciall Disciple and ordinary follower of Christ and consequently one of the twelve Apostles therefore I might here stand to gather matter of Instruction from the consideration of both these his callings but as for those things which might be observed from his being called to be an ordinary follower of Christ I have before handled them upon the former Chapter from the 16. verse to the 21th Now therefore I will onely speak of those things which we may learn from the calling of Levi to be a Believer in Christ Observ 1 Observ 1. From the occasion of his Calling in that our Saviour Christ saw him sit at the Receipt of Custome being busied in his covetous and unjust practises not thinking of our Saviour much less seeking after him yet even at this time he called him Hence learn that God doth of his own free Grace and mercy call and convert sinners unto himself even then when they think not of him nor seek to him Esay 65. 1. I am found of them that sought me not c. It is spoken in the person of Christ 2 Tim. 1. 9. Who hath saved us and Called us with an Holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Jam. 1. 18. Of his own Will begat he us c. Therefore Luk. 15. Christ shews this by the Parables of the lost sheep and of the lost Groat The Groat seeks not the Woman nor the sheep the Shepheard so the sinner seeks not Christ but he seeks the sinner when he thinks not of Christ much less seeks after him Did Paul seek after Christ when he called him Act. 9. No he was even then going with full purpose to persecute Christ in his Members Reas Reas There is no goodness or Righteousness in any man by Nature which may move God to shew mercy to him in Calling and Converting him Rom. 7. 18. We are all by Nature as an unclean thing polluted with the filthiness and corruption of sin Esay 64. 6. Vse 1 Use 1. To confute the Papists who teach that men in the state of Nature and by power of naturall Free-will may do such good works whereby they may prepare themselves to Grace and to their own Conversion contrary to that of the Apostle 1 Cor. 4. 7. Who separateth thee and what hast thou which thou didst not receive c. And again that of our Saviour Christ Joh. 15. 5. Without me ye can do nothing Vse 2 Use 2. To stir us up to all thankfullness unto God for our Calling and Conversion seeing it proceeded not from any goodness in us above others but of his free Grace Think of this so many as know and feel themselves to be effectually Called out of their sins Think how Christ Jesus sought thee out when thou were'st as a lost sheep not once thinking to return Think how God hath bin found of thee though
at some Feasts whilst he lived on Earth which shews that he did not simply condemn or disallow all Feasting So Joh. 2. at the Marriage-Feast in Cana. And we have Examples in Scripture of some good men who have made Feasts upon some special occasions and are not discommended or blamed for it Lot feasted the Angels Gen. 19. 3. Abraham made a great Feast that day Isaack was weaned Gen. 21. 8. So Judg. 10. 14. Sampson made a Feast at his Marriage c. Joseph made a Feast to his Brethren wherein they did eat and drink liberally Gen. 43. ult Reas 2 Reas 1. It is lawful to use the Creatures of God as our Meats and Drinks not onely for bare necessity but also for moderate delight and refreshing Psal 104. 15. God giveth Wine that maketh glad the heart of Man and Oyl to make his face to shine and Bread which strengthneth Man's heart Reas 2 Reas 2. Feasting being rightly and in due sort used is a good means for the maintaining and encreasing of Christian love and friendship amongst men To this end served those Love-Feasts used in the Primitive Church See Jude 12. ver yet in the use of Feasting that it may be lawful some special Rules are to be observed of us 1. It is to be used moderately and soberly so as all excess be avoided both in respect of the quantity and quality of our fare as also in respect of the time that is spent in such Feasting More particularly that our Feasting may be moderate these four things are required 1. That it go not beyond the Calling Place and Ability that God hath given us Contra Nabal 1 Sam. 25. 36. 2. It must be used with difference of time that is at due times and seasons and not out of season nor too often It was the fault of the rich Glutton to fare deliciously every day Luke 16. 19. Again we must not then feast when God calls us rather to Fasting Mourning and Humiliation for our sins See for this Isa 22. 12. Neither is Feasting to be used on the Sabbath day to hinder us c. 3. We must use it so as it may serve to maintain the health strength and vigour of our bodies and minds and not so as to hurr or hinder the same Eccles 10. 17. Blessed art thou O Land when thy Princes eat in due season for strength and not for Drunkenness 4. It is â—o to be used that it may make us more fit for good Dutyes either of God's service or of our particular Callings and not so as to make us unfit for them See Luke 21. 34 and 36. Verses compared together The second Rule for Feasting is this that it must be used in holy and religious manner And this is done 1. When we sanctify the Creatures of God by Prayer and Thanksgiving before and after the receiving of them 1 Tim. 4. 4. 2. When we season our Meats and Drinks with holy and Christian conference at such times Our Saviour at Feasts used holy conference tending to spiritual edification as we may see Luke 7. And Joh. 2. by occasion of the Miracle he held them in good talk c. and Luke 14. 7. And we should as much as may be give our selves to such Conference at our Tables The like may be said of praising God by singing Psalms which is also a good and fit Exercise for such Meetings 3. When at times of Feasting we are careful to keep our hearts in the fear of God Contrà Jude v. 12. The third and last Rule is the Feasting must be joyned with the practise of Charity and Mercy to the poor that we so feast as not to be unmindful of relieving the poor and such as are in affliction Nehem. 8. 10. He exhorteth the Jews to eat of the fat and to drink of the sweet and to send part to them for whom none was prepared And the contrary to this is condemned as a Sin and threatned with a Woe Amos 6. 6. So much of this first Point Now it follows to speak of the place where Levi made his Feast In his own House Object Object Luke 5. 28. He left all that is all his worldly goods and possessions and followed Christ How then is it said here that he had a House to entertain Christ in Answ Answ Though the Apostles were called to forsake all their worldly possessions and so to follow Christ yet they were not enjoyned utterly and altogether to forsake them but onely so farr as the retaining and using of them might be a hinderance to them in following Christ and afterward in executing the Office of Apostles but they still retained their Right and Title in their temporal goods and they did also use them afterwards as occasion served Here then we may see that the practice of the Apostles in forsaking their goods and possessions is no Warrant at all for the practise of Popish Monks who professing a state of Perfection do vow voluntary Poverty giving away all their temporal Possessions and renouncing their Right and Title to them that so they may live upon Almes and be the more free to serve God by Fasting and Prayer as they pretend The Apostles made no such foolish and rash Vow neither did they wholly renounce the Possession and Use of their goods and Houses but onely so farr as they might be hinderances to them in following Christ This was spoken of before Chap. 1. ver 29. I proceed to the persons that were invited by Levi and were present at this Feast made in his House The first sort of Guests were our Saviour Christ and his Disciples The Feast was made chiefly for our Saviour Christ as St. Luke affirmeth and he invited the other Disciples of Christ with Him the more to shew his love to Christ Now one main and chief end for which he prepared this Feast for the entertainment of Christ was as I before shewed to testifie his thankfulness to him for his late Calling and Conversion Observ 1 Observ 1. By this example of Levi we learn That such as are effectually Called of Christ ought to shew themselves thankfull unto Him for this their Calling Thus doth Paul 1 Tim. 1. 12 13. I thank Christ Jesus our Lord for that he counted me Faithfull c. Who was before a Blasphemer and a Persecuter and Injurious But I obtained Mercy because I did it ignorantly in unbelief c. Reas Reas All Blessings of God bestowed on Men do challenge thankfulness at their hands but chiefly spirituall Blessings which concern the good of their Souls and among them chiefly those that are of greatest excellency Now what spirituall Bessing can God bestow on us in this Life that is greater or more excellent then to Call us out of our Sins and give us Faith and Repentance This is a principall Part of that Salvation which we attain to in this Life therefore 2 Tim. 1. 9. the Apostle saith God hath saved us and called us with an Holy
Calling c. Therefore also they are said to be Blessed Whom the Lord chooseth and causeth to come unto Him Psal 65. 4. Now then seeing effectuall Calling is so great and excellent a Blessing it follows that such as are made partakers of it are bound to shew great thankfulness unto Christ for it Quest Quest How must they shew their thankfulness Answ Answ Sundry wayes especially these four 1. By an humble and thankful acknowledgment of the free Grace and Mercy of Christ shewed on them in their Calling This acknowledgment must be made both in heart inwardly as also in Word and Tongue outwardly on every good occasion This we see practised by Paul 1 Tim. 1. 2. By preferring and seeking the Glory of Christ before all other things even before those things that are dearest unto them Paul was so thankfull to Christ for his Calling and Conversion that he preferred Christ's Glory before his own Life as may appear Phil. 1. 20. 3. By giving up themselves and their Souls and Bodies wholly to the Service and Obedience of Christ and of his Will 4. Lastly By the conscionable performance of all Duties of love to the person of Christ Thus did Levi here and thus did Zacheus Luke 19. Being called of Christ he shewed his thankfulness by entertaining Christ in his House So also did Mary Martha and Lazarus Joh. 12. 2. by making Christ a Supper in Bethany and Mary also further manifested her thankfulness by bestowing that costly Oyntment on the body of Christ Thus also we read Luke 7. of that sinfull Woman that she being effectually Called and having truly tasted of Christ's mercy in the pardon of her Sins did testifie her love and thankfulness to Christ by doing a Duty of love to his person namely in washing his feet with her tears and wiping them with the hairs of her head and therefore Ver. 47. our Saviour tells Simon That her many sins were forgiven for she loved much that is because she felt Christ's mercy in the forgiveness of her manifold sins therefore she was moved to shew much love and thanfulness unto his person And thus all that are effectually called must shew their thankfulness by doing Duties of love to Christ's person Object Object Christ is not now on Earth but is gone up into Heaven How then shall we do Duties of love to his Person Answ Answ Shew love to the Faithfull members of Christ who stand in any need of the Fruits of our Love this is to shew love to Christ himself See Matth. 25. Vse Vse Let all that profess to be effectually Called look to this that they shew their unfaigned thankfulness to Christ for his unspeakable Grace and Mercy shewed on them Acknowledge Christ's free Grace and Mercy shewed to thee in Calling thee out of thy sinfull estate and be carefull all the days of thy Life to testifie thy true thankfulness by seeking his Glory above all things and by thy conscionable obedience to his Will in all things as also by the Fruits of thy love shewed to him in his faithfull Members by relieving helping and doing good to them by all means If thou have truly tasted and felt Christ's mercy in thy effectuall Calling thou canst not but shew thy self thankfull for the same in this manner Observ 2 Observ 2. Further in that Levi took occasion also to invite many of his fellow Publicans and Sinners to the end they might be brought to believe in Christ we are taught that such as are effectually called and converted unto Christ will be carefull in using means to bring others unto Christ So Joh. 1. 40 c. Andrew being Called unto Christ brought his Brother Peter to him and Philip being Called brought Nathaniel to him Joh. 4. 29. The Woman of Samaria feeling the work of Faith begun in her self useth means to bring her Friends and Acquaintants unto Christ Luke 22. 32. Christ bids Peter when he is converted to strengthen his Brethren that is to use all good means to draw them to repentance and to strengthen them in the Faith of Christ Reas Reas True saving Grace where it is wrought cannot lye hid or be kept close within the party that is partaker of it but it will shew it self towards others in labouring to draw others to partake in it Joh. 7. 38. He that believeth in me saith Christ out of his belly shall flow Rivers of living Waters He cannot contain them within himself but they must needs flow out to others Use 1 Vse 1. This convinceth those not to be effectually Called who use no means to win others to Christ Yet how many such are there who think this to be the Duty of Ministers only to seek the conversion of others therefore themselves care not what becomes of the Souls of others that live in sin and ignorance they use no means to bring them out of this estate they make no conscience as occasion is offered to instruct the ignorant to admonish those that live disorderly to comfort the distressed c. But know this It is an evident signe thou art no true convert thy self if thou be altogether careless of the conversion of others I am perswaded saith Chrysostom Lib. 6. de Sacerdot that no man can ever be saved that takes no pains at all for the salvation of his Neighbour And what then shall become of those that instead of seeking the conversion and salvation of others do hinder others conversion either by their ill example or else by laying other stumbling blocks in their way to discourage them that are coming on in Grace as by scoffing at them or reproaching them any way A fearfull wo belongeth to such if they repent not in time Use 2 Vse 2. To stir us up to be carefull of bringing others unto Christ This is the way to approve our selves to be effectually Called and by this we shall shew our thankfulnesse unto God for our own conversion If thou have tasted of God's mercy in thy own conversion be a means to draw other Sinners to Christ by thy example As Levi invited his fellow Publicans to his House that they might be in company with Christ to hear Him and to be converted by Him so do thou invite and perswade Sinners to come where Ghrist is that is to repair to those Places where Christ doth manifest his presence especially to the publick Congregation where Christ is present in speciall manner in the Ministery of the Word and Sacraments Further in that these Publicans and Sinners were present at this Feast and our Saviour did not refuse to be in their company we might observe that it is not simply unlawfull in some Cases to come in company with the wicked But of this Point I shall have occasion to speak afterward upon the 17 Ver. It followerh For there were many and they followed Him These words as hath bin said shew the occasion of Levi's inviting so many Publicans and Sinners namely because there were many of
Ministry of the Word c. Use 1 Use 1. This confuteth those that think Repentance to be in their own power and that they may repent when they list and hereupon they presume to go on in their sins purposing hereafter to repent when they see good But let such take heed of thus presuming and know that Repentance is not at their command they have no power of themselves to put it in practise when they please but Christ must call them to it and give them Grace to hate and forsake sin and to lead a new life Till Christ Call the sinner to Repentance and effectually work this Grace in his heart he will never truly turn from his sins Do not think therefore that thou canst Repent of thy self thou mayest as easily melt a stone or turn a stone into Flesh as thou canst mollify thy own heart and bring it to Godly sorrow and true humiliation for sin It is Christ that must work this in thee Use 2 Use 2. See how necessary it is for sinners to have the Word Preached unto them this being that Voice of Christ by which he ordinarily calleth such unto Repentance How carefull should all such be to provide so that they may live where the word of Christ is profitably and powerfully preached seeing this is the Ordinary outward means by which Christ calleth sinners to Repentance and without which ordinarily none are called to it Let all hardned sinners be admonished to wait and attend on this Ordinance of Christ if they would be effectually called and brought out of their sins And let them hearken and be obedient to Christs calling c. Use 3 Use 3 Such as have bin inabled to Repent and to turn from their old sins must learn to be truly thankfull to Christ who hath called them to Repentance they had remained still in their sins if Christ had not shewed them mercy in calling them out of them See how thankfull Paul was unto Christ for calling him to Repentance 1 Tim. 1. 12. Observ 3 Observ 3. Further we learn here that one main end of our Saviour Christs comming into the World was to call and convert sinners and to bring them to Repentance Luke 19. 10. the Son of Man came to seek and to save that which was lost that is to call and convert lost sinners Therefore being on Earth he laboured greatly by his own preaching to convert sinners and not onely so but he also ordained and appointed his Apostles and other Ministers to succeed them to this end that by their preaching they might call and bring sinners to Repentance Luke 24. 47. It behoved that Repentance and remission of sins should be Preached in his name among all Nations c. To this end also was Paul sent Act. 26. 18. Use 1 Vse 1. This should greatly encourage Sinners to come unto Christ by Faith and by true Repentance and Humiliation for their Sins in hope of Mercy and Pardon For seeing He came into the World to this end to call and invite Sinners to true Repentance therefore surely He will not reject or cast off those that come unto Him with humbled and broken hearts Joh. 6. 37. Him that cometh to me I will in no wise cast out Be not therefore afraid to come unto Christ by Repentance and Humiliation of thy self fear not to come to Him by the prayer of Faith to sue for pardon of thy Sins He that came to Call thee to Repentance will not deny thee Mercy and Pardon upon thy true Repentance Vse 2 Vse 2. Seeing Christ himself came to call Sinners and to bring them to Repentance this shews how excellent a Work it is to be a means to convert Sinners and to draw them to Repentance How should this move us every one to imitate Christ in this viz. in labouring the conversion of Sinners using the best means we can to gain them to Repentance that they may be saved Though this be the Duty of Ministers in speciall yet doth it concern also all Christians in their Places to use the best means they can by private Instruction Admonition c. as occasion is offered for the calling of Sinners to Repentance Use 3. If Christ came to call Sinners to Repentance then he did not come to give liberty unto any to live in Sin or to commit Sin And therefore such profane wretches who think that because Christ is come to dye for Sinners therefore they may presume to sin more boldly such I say are here reproved and condemned as guilty of turning the Grace of Christ into wantonness Know this therefore That as Christ came to dye for Sinners and to save Sinners so He came also to call Sinners out of their Sins to Repentance and to newness of Life See also how great an abuse it is to take liberty in sin at the time of Christ's coming Observ 4 Observ 4. Lastly In that by Sinners our Saviour here meaneth such especially as do feel themselves to be Sinners Hence we learn That our Saviour Christ came into the World chiefly to call such Sinners as are touched with sense and feeling of their own Sins See Matth. 11. 28. He came indeed to call other Sinners also with an outward calling but He is said chiefly to have come to call such as feel their Sins because they only are willing and ready to submit themselves unto His calling by coming out of their Sins and forsaking them Such were these Publicans or some of them as it is likely which followed Christ and sate at meat with Him in the House of Levi for in that they followed after Christ this argues that they began to have some feeling of their Sins and that they were willing to leave and forsake them Therefore our Saviour saith here that He came chiefly to call such to Repentance because such as they were most fit to be called by Him that is most ready and willing to obey His calling Object Object Such as feel their Sins already what need have they to be Called of Christ Answ Answ They have need to be called and brought to a more thorough and deep sense and feeling of their Sins Use Use Let all that have hitherto lived in Sin labour for a sight and feeling of their Sin that so they may be fit to be Called of Christ that is willing and ready to yield to his Calling by forsaking their Sins and turning to Him by a new course of Life Till they see and feel their Sins and the hainousness and danger of them they will never be truly greived for them much less come out of them and forsake them that they may follow Christ Mark 2. 18. And the Disciples of John and of the Pharisees used to Fast and they come and say unto Him Why do the Disciples of John and of the Pharisees fast but thy Disciples fast not July 11. 1619. FRom this 18 Ver. unto the 23 Ver. is laid down the fourth generall part of this Chapter
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
was powred out blasphemed the God of Heaven for their pains They accused God of Injustice or Cruelty for punishing them so severely So the Scribes and Pharisees in charging Christ to work by the Devil c. 2. By taking from God and denying unto him that which belongs unto him As the King of Ashur denying that God was able to save his People blasphemed So to deny God to be Holy Just Infinite c. is Blasphemy 3. By attributing the properties of God unto creatures Thus the Scribes and Pharisees as we heard Chap. 2. ver 7. falsly accused Christ of blasphemy because being but a man as they pretended he took upon him to forgive sins which is proper to God But this kind of blasphemy themselves were guilty of in attributing that unto the Devil which is proper to the Godhead of Christ viz. the power of casting out devils from the possessed 4. Lastly By speaking contemptibly of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voyce c. And Nebuchadnezzar Dan. 3. 15. Who is that God that shall deliver you c Now for the hainousness of the Sin of Blasphemy it may appear by this That the Jews abhorred the very name of it and therefore they used blessing instead of it as may appear 1 King 21. 13. The false Witnesses accused Naboth for blessing God and the King that is for blaspheming them It may also further appear both by the nature of the sin in that it tends so directly to the reproach of the Name of God See Levit. 24. 16. as we see by that which hath been said of the several kinds of blasphemy as also by the capital punishment appointed to it by the Law of God by which the Blasphemer was to dye the death Levit. 24. 16. And the Apostle delivered up Blasphemers unto Satan by the fearful Censure of Excommunication 1 Tim. 1. 20. This is sufficient to shew the greatness of the Sin Vse 1 Use 1. Learn by this to detest the Popish Religion which is so full of Blasphemies c. Of this before Chap. 2. Verse 7. Use 2 Use 2. Learn to abhor this sin of blasphemy in our selves and others being so hainous a sin and so dishonourable to God Take heed we be not guilty of it or of any degree or kind of it Take heed of the least evil thought against the Majesty of God much more of uttering words blasphemous against him Remedies against this Sin 1. Consider the fearfulness of the sin which hath been before shewed It argueth great wickedness in the heart 2. Consider how God hath been revenged upon Blasphemers even by temporal Judgments as upon Pharaoh Nebuchadnezzar Sennacherib the Nation of the Jews c. 3. Our Tongues are given us to blesse God and Man c. Jam. 3. 10. 4. Labour for a reverent fear of the Name of God in our hearts This will cause us to think and speak of him with all due Reverence c. 5. Take heed of unreverent using the Name of God and of common swearing Use 3 Use 3. Give not occasion to others of blaspheming Gods Name by professing Religion and yet living profanely Rom. 2. 24. Observ 3 Observ 3. Further we learn out of these words That although blasphemy be a great and haynous sin yet that it is a pardonable sin that is being truly repented of it may be pardoned by Gods mercy 1 Tim. 1. 13. Paul was a Blasphemer yet obtained mercy All blasphemies may be forgiven except the blasphemy against the Spirit c. Use 1 Use 1. See and admire the abundant grace and rich mercy of God in being content to pardon not onely small sins but even the blasphemies with which men strike through his Reverend and Sacred Name Well may we here cry out Oh the deepness of the mercy of God c. Gods Name is very pretious unto him Vse 2 Use 2. Seeing there is mercy with God for the pardoning of the sin of Blasphemy yea of all blasphemies except that against the Spirit this should move those that have been guilty of this sin to repent of it and to sue to God for pardon in Christ of this haynous sin and for time to come let them cease from such blasphemies and labour by all means to honour the Name of God which they have formerly blasphemed and reproached Hearken to this thou that hast been a blasphemer of the Name of God though thy sin be fearful and haynous yet if thou wilt truly repent and forsake thy sin there is mercy with God even to forgive blasphemies Labour to have a part in this mercy Paul saith his blasphemy was forgiven to the end that Christ Jesus might in him shew forth all long-suffering for a pattern to them which should after believe in him to life ever lasting 1 Tim. 1. 13-16 Use 3 Use 3. Seeing God doth in wonderful mercy pardon such as blaspheme his Name when they truly repent let us imitate him our Heavenly Father as good Children in being ready to forgive such as reproach and speak evil of us yea in being ready to pray for such as curse us Matth. 5. 44. 1 Cor. 4. 13. Being evil spoken of we intreat Mark 3. 29 30. But whoso shall blaspheme against the Holy Ghost c. Jan. 2. 1619. IN these two Verses and the former we considered 3. things 1. The Manner of our Saviours speech 1. With Earnestness implyed by the word Verily 2. With Authority in these words I say unto you 2. The Matter of his speech containing an indirect and close accusation against the wicked Scribes charging them as guilty of the sin against the Holy Ghost 3. The reason why he so charged them Vers 30. Because they said He had an unclean spirit Touching the manner of his speech we have spoken and in part of the matter In which he chargeth the Scribes as guilty of the sin against the Holy Ghost And this he doth not directly and plainly but indirectly and covertly by shewing against them the grievousness of that sin compared with other sins All other being pardonable and that alone unpardonable In the words are contained two main Propositions or Points of Doctrine 1. That all sins except that against the Holy Ghost may be pardoned unto men 2. That the Sin against the Holy Ghost can never be pardoned but maketh those that commit it guilty of eternal damnation By the former of these our Saviour sets out Gods Mercy By the latter his Severity and Justice Of the former we heard last day Now to speak of the latter Verse 29. But whoso shall blaspheme c. In the words two things are to be considered 1. The Nature of the Sin against the Holy Ghost implyed by the name given unto it in that it is called the blasphemy against the Holy Ghost Whoso shall blaspheme c. 2. The special property of this sin which is twofold 1. That it shall never be forgiven to those that
them That is that by this gesture they might testify against them the greatness and hainousness of their sin and to convince them thereof and consequently to denounce the fearfull Judgment of God which should come upon them for the same if they Repented not of it Doct. 1 Doctr. 1. In that our Saviour will have his Apostles to convince the Consciences of wicked contemners by testifying against them the grievousness of their sin and the Judgment of God like to fall upon them before this Judgment come to be executed upon them Hence we may observe the manner and order of the Lord 's proceeding to punish sinners for their sins that he doth usually first convince their Consciences of their sins by some means or other and giveth them warning before-hand of his Judgments like to fall upon them if they repent not this the Lord doth usually before he do actually inflict punishment Thus he convinced the old World by the Preaching of Noah before he brought the Floud upon them and the Jews by the Preaching of sundry Prophets before he brought the Captivity on them and the Ninevites by the Preaching of Jonah and Nahum before he destroyed their City Reasons why the Lord dealeth thus 1. That his Justice in proceeding against the wicked may more plainly appear 2. That his mercy and goodness also toward sinners may be manifested in that he doth not proceed in such rigour of justice against them as he might but in Judgment remembreth mercy 3. That by this means if it be possible such sinners may be humbled and brought to true repentance or otherwise be left without all excuse Use 1 Use 1. Acknowledg and make right use of the Lord 's just and merciful proceeding with us Let it move us in time to turn to him c. Vse 2 Use 2. This must teach all such as have a calling to punish sin in others to imitate the Lord's just and merciful proceeding herein not inflicting actual punishment till they have first by sufficient evidence and testimony convinced the consciences of such offenders and given them warning of the punishment due to their offences Thus ought Magistrates and Judges in the Commonwealth to proceed in executing punishment upon Malefactors thus also should Parents and Masters proceed in ministring correction to children and servants They should not strike before they speak as some use to do nor give correction before they have given warning that is before they have sufficiently admonished the offenders and convinced them of their fault and offence by clear and evident proof Doctr. 2 Doctr. 2. Further we learn here That the Lord can make the very sensless creatures sufficient Witnesses to testifie against the sins of the wicked and to convince their consciences thereof even the dust of the earth shaken from the feet of the Apostles to be a witness against contemners of the Gospel Esay 1. 2. The Heavens and Earth are called as Witnesses against the rebellious Jews Hab. 2. 11. The stone out of the wall and the timber shall cry against covetous oppressours And James 5. 3. The very rust of their gold and silver shall be a witness against such Vse 1 Vse 1. Terrour to all wicked men to consider how many witnesses the Lord hath ready to testifie against them at the day of accompt when he shall enter into Judgment with them for their sins not onely the Devil and their own conscience but even the insensible Creatures shall the Lord stir up as Witnesses against them the Earth upon which they have trampled the ayr in which they have breathed when they were about the practise of sin yea and all other insensible Creatures in Heaven and Earth shall rise in Judgment to testifie against them The very Walls and Pillars of Churches shall witness against contemners of the Word Therefore it shall be impossible for them to hide their sins or to escape Gods fearful Judgment Let this move all such speedily to repent of their sins and to sue unto God in Christ for pardon of them that being freed from the guilt of them and reconciled to God they need not fear the testimony which Satan or their own conscience or any of Gods Creatures can give against them at the day of Judgment This is the way to stop the mouths of all these Witnesses Use 2 Use 2. Fear to offend and sin against God though we might do it never so secretly so as none but God and our conscience know of it for God is greater then our conscience and is able to convince it of sin even by the testimony of dumb and sensless Creatures he can give them a voyce sufficient to cry aloud against thy most secret sins both in this life and at the day of Judgment See Gen. 4. 10. So much of the end why our Saviour willeth his Apostles to shake off the dust of their feet before the contemners of them and their Doctrine that it might be a witness against them Now to speak of the ratifying of that testimony by a fearful threatening of Judgment denounced by our Saviour's own mouth against such contemners in these words Verily I say unto you It shall be more tolerable for Sodome c. In which words consider 1. The manner of denouncing with an Asseveration Verily I say unto you Which asseveration or earnest avouching of the matter and that upon his own Word and by his own Authority doth shew the certainty of the Judgment threatned Touching this kind of asseveration see before Chap. 3. 28. 2. Consider the Matter or Judgment threatned by our Saviour which is amplified 1. By the measure or grievousness of it set forth by comparing it with the Judgment to be inflicted upon Sodome and Gomorrha and aggravating it above that It shall be easier for Sodome c. 2. By the time when it shall be fully executed at the day of Judgment It shall be more tolerable for Sodome and Gomorrha That is The Condemnation Judgment or Punishment of the people of those Cities shall be more easie to bear and not so heavy and grievous as the punishment of those that contemned the Apostles and their Doctrine The Cities Sodome and Gomorrha are named for the Inhabitants of them And our Saviour compareth the Judgments which should come upon contemners of the Gospel with the Judgment that shall be inflicted on the people of Sodom and Gomorrha at the day of Judgment because in Scripture the people of those Cities are recorded and branded for haynous and grievous sinners as Gen. 13. 13. They were exceedingly wicked before God and Ezek. 16. 49. their grievous sins are particularly mentioned And as the haynousness of their sins so also the grievousnesse of Gods Judgment upon them for their sins is in Scripture recorded in special manner and set out as an extraordinary pattern of Gods speciall vengeance as may appear Gen. 19. 24. where the extraordinary temporal Judgment of fire and brimstone rained from Heaven upon them
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
sufficient alone to work the Miracle Answ Answ He used these outward actions or gestures not as means for the effecting of the miraculous cure as if the healing vertue were in the Spittle for that was effected onely by his Word and Divine Power but as outward signs and testimonies or pledges of his Divine Power and gracious good Will to cure the deaf and dumb man and that for the helping and strengthning of the Faith of the Person that was to be cured and of those that brought him to Christ He put his fingers into the ears of the party to shew that he had power to restore unto him or to bestow on him the use of his Hearing and that it was his Will to do it So also he touched his tongue with Spittle to shew his Power and Will to bestow on him the free use of his Speech Now upon this place the Papists would ground one of their foolish Ceremonies used in administring â—he Sacrament of Baptism For from Christ's practice in spitting and touching the tongue of the deaf and dumb man they have drawn their Ceremony of touching the ears and nostrils of the party to be baptized with the Spittle of the Popish Priest which they do in imitation of Christ that as he in healing the body used Spittle so likewise the use of Spittle by the Priest may be a means to heal the Soul of the party baptized See the Rhemists on this place But here is no ground for this foolish absurd Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony of spittle extraordinarily in the working of a Miracle by his divine Power whereas they use it ordinarily in the Sacrament of Baptism 2. Christ used it onely as a signe of miraculous healing of the Body The Popish Priests use it as an effectual means of healing the Soul and as a means to conjure and cast out the Devil out of the party to be baptized for it is a part of their solemn Exorcisms used before Baptism 3. Christ used it to one that was of years they to Infants 4. He touched onely the Tongue of him that was half dumb whereas the Popish Priests use to touch the Ears and Nostrills c. But to leave them and to come to the Instructions from our selves Observ 1 Observ 1. See here how hard and slow we are by Nature to believe and apply to our selves the saving Power and Mercy of God and of Christ for the helping of our Bodies or for the curing and saving of our Souls else what need our Saviour to have used these Gestures Labour to see this our naturall unbelief c. Observ 2 Observ 2. See the great Goodness and Mercy of Christ toward such as are weak in Faith not onely bearing with their weakness and not rejecting them for it but also using the best means to help and strengthen their Faith and to cherish it in them Esay 42. 3. A bruised Reed shall he not break c. that is he shall not extinguish but cherish the least measure of true Faith and other sanctifying Graces in the Faithfull Thus he used means to help the weak Faith of Thomas the Apostle Joh. 20. 27. bidding him to behold his Hands and to put his own hands into Christ's side c. So Matth. 14. he helped and strengthened the weak Faith of Peter and the other Disciples being in danger of drowning on the Sea Hence it is That he hath ordained the Ministery of his Word and the use of the Sacraments for the helping and strengthening of such as are weak in Faith Use 1 Use 1. Comfort for such as do feel and complain of the weakness of their Faith and are truly grieved and humbled for it Let them not be discouraged Christ is so far from rejecting them or their Faith because of the weakness thereof that he is ready and willing by all means to help comfort and cherish it in them and to this end hath he appointed excellent means as the Ministery of the Word and Sacraments c. which if we conscionably use we shall find and feel them effectuall through the gracious working of his Spirit to help and strengthen our Faith Vse 2 Use 2. See what is fit to be done of all such as find and feel such weaknesse of Faith in themselves if they would have it confirmed in them seek unto Jesus Christ the Authour and Finisher of our Faith as he is called Hebr. 12. and pray unto Him to help and strengthen thy Faith to settle thy Heart more and more in a stedfast belief of God's Promises c. Use 3 Use 3. Let all Christians imitate Christ himself in being carefull by all good means to help and strengthen the weak Faith of the Brethren and Sisters in Christ by praying for them by comforting them out of the Word of God against their Sins and the Temptations of Satan by acquainting them with the infinite Mercy of God and with his most gracious Promises made to penitent Sinners c. Especially Ministers of the Word should do this Luke 22. 32. Peter being Converted must strengthen his Brethren in Faith Isa 35. 3. Strengthen the weak Hands and confirm the feeble Knees c. Herein follow Christ See Isa 50. 4. Rom. 14. 1. So much of the two first Actions or Gestures used by our Saviour in working this Miraculous Cure Now follow the other two viz. His looking up to Heaven and his sighing Touching the first His looking up to Heaven This Gesture is used 1. To shew and testifie from whence he received the divine Power and Gift of miraculous healing even from Heaven that is from God himself 2. To shew that he prayed unto God his heavenly Father for the benefit of this miraculous Cure to be bestowed on this man that he might have the use of his Hearing and of his Speech c. For although as he was God he was equal with God the Father and had this Power of working Miracles of himself and so had no need to pray to his Father for it yet as he was Man and as he was Mediatour he was Inferior to God the Father and so he received this Power and Gift of working Miracles from his Father and in this respect He now prayed unto God his Father that by his divine Power the benefit of this Miraculous Cure might be bestowed upon this party So at other times he used to pray unto God for Power and Assistance in the working of other Miracles as Joh. 11. 41. Observ 1 Observ 1. See what is to be done of us for the obtaining of any Blessing Spirituall and Temporall which we desire for our selves or others we are to look up to Heaven for it that is to seek unto God by prayer of Faith for it If Christ
in performance of every good Duty when in sincerity of heart we therein aim at God's Glory and seek not our selves c. We must be the more watchfull against this Pride and Ambition because it is natural unto us sticking so close to us and being apt to defile our best Actions c. Observ 2 Observ 2. Our Saviour being to work this Miracle in curing the blind man doth first lead him out of the Town into a more private place lest the concourse and throng of People should disturb and hinder Him in working this miraculous cure Hence we learn that when we are to perform or do enterprise any serious and weighty Actions or Duties we are wisely and carefully to prevent all impediments that may hinder and disturb us in such actions See Chap. 5. ver 37. and Chap. 7. 33. Thus our Saviour used to do when he was about to work his great Miracles So when He betook himself to private Prayer he used to go apart from company as Chap. 1. 35. and Mat. 26. 38. So should we when we go about weighty Duties as duties of Prayer Hearing Reading c. carefully withdraw our selves from all occasions that may disturb or hinder us Vide suprà in Cap. 5. 7. Use Vse For Reproof of such as are not careful and wise to prevent and shake off such impediments as may hinder and distract them in weighty duties as Prayer Hearing sanctifying the Sabbath c. Hence it is that in performance of these Duties they find so many occasions and meanes to disturb and hinder them so as they cannot with such fruit and comfort perform those Duties as otherwise they might Observ 3 Observ 3. In that our Saviour being sought unto for this blind man did presently take him by the hand and lead him to the place where he intended to cure him thereby shewing his readiness to cure him Hence we learn that Christ Jesus our Lord is a gratious and merciful Lord and Saviour most ready and forward to help and shew mercy to such as seek unto him in their necessities and miseries either bodily or spiritual Hebr. 2. 17. he is called a mercifull High-Priest How ready was he at all times when he lived upon earth to help such as sought to him in their miseries or were brought unto him by others How ready to cure the blind lame deaf and all that were diseased or possessed with Devils when he was sought unto for them never putting back any Luke 4. 40. All they that had any sick brought them unto him and he laid his hands on every one of them and healed them He was no sooner sought to but presently He shewed Mercy Matth. 8. ver 7. Object 1 Object 1. Matth. 15. He seemed very backward and unwilling to hear the Woman of Canaan for her Daughter c. Answ Answ That was onely for trial and exercise of her Faith and to manifest the same for example of others Not that he was unwilling or backward to shew Mercy but as willing and forward as ever though he did not at first shew it Neither is he now less ready and forward to help and shew mercy to such as seek to him in their own or others necessities miseries or distresses Object 2 Object 2. Joh. 11. 6. Being sent for to Lazarus in his sickness he stayed two dayes c. Answ Answ That was to the end that Lazarus being dead the Glory of God might be manifested in raising him Use 1 Use 1. For comfort to us in all our miseries and distresses we have a merciful High-Priest and Saviour most willing and ready to hear help and relieve us if we seek unto him He is not hard but easy to be intreated of us ready to hear us calling upon him yea before we call on him Isa 65. 24. He is ready to take us by the hand that is to help and comfort us in our troubles and in due time to deliver us which should therefore encourage us to go and seek unto him by the Prayer of Faith in all our necessities and distresses yea to go boldly and cheerfully to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Hebr. 4. 16. We must not judge of that Grace and Mercy that is in Christ according to that scant measure and degree of mercy which is in men but know that he aboundeth in mercy and is most ready to pour it out upon such as seek to him in their miseries Use 2 Use 2. Teacheth us after Christ's example to be ready and forward to shew mercy and to help such as are in misery and distress But of this I spake upon the former Verse Observ 4 Observ 4. See here a singular pattern of humility in our Saviour shewed toward this blind man in that he vouchsafed with his own hands to take and lead him along through the Town of Bethsaida in the sight of the People So at other times he shewed the like humility in doing mean Offices of Love and Mercy to such as had need of his help as in vouchsafing to touch and lay his hands upon such as had loathsom diseases as Lepers c. as we heard Chap. 1. And Ver. 31. he took Peter's Wive's Mother by the hand and lifted her up upon her bed of sickness And Chap. 7. 33. he disdained not to put his fingers into the ears of him that was dumb and deaf Joh. 13. He washed his Disciples feet This teacheth us in like manner to humble and abase our selves towards our Brethren not proudly disdaining or contemning them but submitting our selves to do the meanest Office of Love and Mercy in way of helping and doing them good as occasion is offered Gal. 5. 13. By love serve one another So Paul himself humbled himself toward others to do them good 1 Cor. 9. 19. Though I be free from all men yet have I made my self Servant unto all that I might gain the more Vse Use To reprove such as do proudly and disdainfully refuse to do mean Offices of Love and Works of Mercy to others who have need of them as in bodily sickness or to the blind lame c. thinking it a disparagement and disgrace to them to come near to the sick and diseased to touch them or to do other mean offices in way of helping and succouring them But is it more disparagement to thee than it was to Christ Jesus to touch the sick and diseased to take them by the hand and to do other duties of Love and Mercy though never so mean and base Take heed of this proud and scornful disdaining of others especially in their miseries And on the contrary learn by our Saviour Christ's example to humble and abase our selves toward our Brethren and Sisters being ready to do the meanest Office of Love and Mercy for their help and relief Now followeth the manner and order of working this Miracle Mark 8. 23 24 25. And He took the
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
it is the cause and fountain of all blessings so of deliverance in trouble Phil. 2. 27. Epaphroditus being sick God had mercy on him c. Use Use To stir us up to desire and seek this mercy of God in all our necessities and miseries yea in the first place and above all other things as the only remedy to help and cure us of all and without which we can never be truly helped or delivered Therefore first and principally pray and labour for God's mercy in Christ who is the ground of it to have part in it that so this may move him to hear us in our prayers and to help and deliver us out of our troubles or at least to sanctifie them to us Seek God's mercy more than outward ease or deliverance that being the cause of this c. And to this end labour for a true sense of our misery and wretchedness in our selves especially of our spiritual misery in regard of our sins c. that this may move the Lord to shew mercy and to help and deliver us Deny our selves and all our own merits and worthiness and fly to Gods mercy alone as the ground of all our comfort and hope of deliverance in time of affliction and misery Observ 2 Observ 2. See whereupon we are to ground our faith and confidence to be heard in prayer viz. upon God's free mercy and grace who is ready to hear and help us in our necessities not upon our own merits or worthiness Dan. 9. 18. Not for our own righteousness but for thy great mercies So David Psal 51. 1. and the Publican Luke 18. God be merciful to me a sinner Use 1 Use 1. To condemn Popish prayers made with opinion of Merit like that proud Pharisee Luke 18. Vse 2 Vse 2. Labour for the feeling and apprehension of God's free mercy toward us that upon this we may build our faith and confidence in our prayers c. not upon any merit or worthiness in our selves c. Mark 10. 48 49 50. And many charged him that he should hold his peace c. Aug. 16. 1629. OF the first Antecedent or Preparative going before this Miracle of Christ wrought upon the blind man I have spoken viz. of the means used by the blind man for recovery of his sight viz. his Supplication to Christ for mercy Now followeth the second Preparative to the Miracle viz. the outward impediment by which his faith was opposed in that the multitude charged him to hold his peace Many charged him c. Luke 18. 39. it is said They which went before rebuked him c. This may seem strange that such as followed Christ and were desirous to partake in his Doctrine and Miracles should go about to hinder this poor blind man from making sute to Christ for mercy And there is no doubt but it was ignorantly and rashly done by them although it is probable that they might do it for a good end viz. lest the clamour or crying out of the poor man should be some trouble or hinderance to Christ being hasty in his journey Now this was a great tryall to the blind man and a great means to hinder and discourage him in his sute to Christ if he would have been discouraged especially seeing our Saviour was also silent and gave him no answer at first to his Petition which was another great discouragement to him c. Observ Observ The Lord suffers the faith of his Saints to be opposed with great discouragements and hinderances in this life which are means to hinder and discourage them from believing in Christ and from shewing their faith in prayer by seeking and suing to him for help in their necessities and miseries Thus the Lord suffered the faith of this poor blind man to be opposed with great difficulties and discouragements partly from the multitude forbidding him to cry after our Saviour and partly from Christ himself being silent at first and seeming not to hear or regard his cry and supplication to him Thus was it also with the faith of divers others that came to Christ for help and relief in their necessities when he was on Earth as the Woman of Canaan Matth. 15. who coming to Christ for her Daughter found no small discouragements to hinder her faith but many and great as that our Saviour at first answered her not a word that he called her dogg and told her It was not fit to give the childrens bread to such and the Disciples also desired Christ to send her away c. So the faith of those that brought the sick of the Palsie to Christ to be cured was opposed with a great difficulty and discouragement for the preasse was so great that they could not come near to Christ c. as we heard Chap. 2. 4. So the faith of those that brought their children to Christ to be blessed by him was also opposed with a great discouragement in that Christ's own Disciples did rebuke them for so doing as we heard Verse 13. of this Chapter So the faith of Zacheus Luke 19. Reason Reason The Lord suffers the faith of Believers to be thus opposed to the end it may by this means be throughly tryed and exercised and so the strength and vertue of it may the more evidently appear More particularly the Discouragements with which the Lord suffers the faith of his Saints to be opposed are of two sorts First Inward arising from the inward corruption of their nature which is a main enemy and hinderance to the work of faith in them Secondly Outward from outward causes and occasions As 1. From Satan who useth all the means he can to discourage and hinder us from believing in Christ Luke 22. 31. Satan hath desired to winnow you c. 2. From the World and from Men who are oftentimes a means to hinder and discourage us in the practice of faith as here we see in the multitude forbidding this blind man to cry unto Christ for mercy c. So Psal 3. 2. David's Enemies said There was no help for him in his God 3. From God or from Christ himself after a sort in that the Lord doth sometimes hide his face and favour for a time from his Children and seems not to regard them or their prayers but rather to be angry and offended at that time which is the greatest difficulty and discouragement of all other with which the faith of true Believers is or can be at any time opposed Thus was the faith of Jacob opposed when he wrestled with God himself c. So the faith of Job David c. Use 1 Use 1. This teacheth us and all Believers in Christ to make accompt to have our faith opposed with many and great discouragements and hinderances and to prepare and arm our selves before-hand to meet with such discouragements Praying daily for more strength of faith to overcome and break through all difficulties and impediments that we be not dismayed by them or hindered in