Exposition on John 5, Mark 1-2

Exposition on John 5 · Mark 1-2

p. 122AN EXPOSITION VPONUPON THE FIRST OF MARKE.

Mark. 1.25.

And Ieſus rebuked him, ſaying, Hold thy peace, and come out of him.

THeſe words are a part of the Hiſtory of our Lords diſpoſſeſſing of a Diuell; of which Hiſtory were foure parts: firſt, the place, verſ. 23. Secondly, the deſcription of the party poſſeſſed, ibid. Thirdly, the manner of diſpoſſeſſing of him; where firſt is ſet downe the Diuels ſtriuing againſt it: ſecondly, how Chriſt reſiſted him. Fourthly, the effects of this Miracle: verſ. 26, 27.

And Ieſus rebuked him] Chriſt hath abſolute authority ouer Diuels, not onelyonly as God, but as Mediatour: which is for our comfort; for as Mediatour he came to diſſolue the workes of the Diuell.

Saying.] The charge of Chriſt is twofold; firſt, Hold thy peace, or be mufled, as 1. Tim. 5.18. But why would not Chriſt p. 123receiue the teſtimony of the Diuell. Becauſe:

Firſt, the ground of this confeſſion was not good; it was not louelove, but a ſlauiſh feare that made him, as a ſlaue ready to bee beaten, giuegive good words to his Maſter.

Secondly, in regard of the matter, it was in ſome reſpects true, but not in all.

Thirdly, in regard of the manner, it was deceitfully vttered by him.

Fourthly, in regard of his perſon, he was not fit to giuegive teſtimony of Chriſt; and if he had receiued it, it might hauehave confirmed that ſlanderous opinion of the Phariſes of compacting with him.

Secondly, Come out of him. Chriſt needs nothing to ouercome the Diuell but onelyonly his bare Word: So Matth. 4. though he ſuffered the Diuell to doe much, yet at his Word away he hies. Which ſhewes the difference betweene Chriſts caſting out of Diuels, and others: He, by his owne command; they in his name: he hy his Word, they by Prayer and Faſting.

Further, in regard of the party, note the goodneſſe of Chriſt towards mankind, which as particularly he ſhewed to this man here, ſo will he to eueryevery one of vsus, in deliuering vsus from the ſlauery of the Diuell.

Verſ. 26.

And the vncleane ſpirit tare him, and cryed with a loud voyce, and came out of him.

L…ke addeth, He threw him in the middeſt, Chap. 4.35. and hurt him nothing at all.

The Diuels obedience to the charge of Chriſt, obſerue herein, firſt, the manner. ſecondly, the thing it ſelfe: thirdly, the iſſue.

1. The manner, firſt, Hee threw him in the middeſt. This ſhewes his rage and fury. Secondly, he tare him; that is, there were ſo ſore and grieuous conuulſions in his body, as if one limme had been pulled from another. Thirdly, he cryed out with a loud voice for horror and feare of Chriſt. What now p. 124ſhould be the reaſon of all this violence? euen becauſe hee was now to abandon his hold. Hence marke this point, The laſt conflict with Satan is commonly the ſoreſt and greateſt. This is to be obſerued in all other demoniakes. Memorable is that of Chriſt, Ioh. 14.30. when the Diuell was now at the point to be fully ouerthrowne.

Firſt, the ground is, becauſe he ſtill ſeeketh to deuoure, and man is his pray, and ſo like a Lyon he roareth when the prey is pluckt out of his m…uth. So Pharaoh vexed the Iſraelites more when they were going away then before; which is to be noted to comfort and vphold vsus. And ſecondly, in regard of others, to order our iudgements concerning them, if wee ſee them in any extraordinary conflict, ſeeing happily this may be the laſt. In the firſt of thoſe circumſtances, obſerue how far the diuell may preuaile with man, if God permit him, that is, to torment his body, &c. as appeares in Iob. In the third, marke how terrible Chriſt is vntounto the Diuell.

Secondly, his obedience it ſelfe is noted, in that He came out: note, firſt, that the Diuell cannot reſiſt Chriſt, becauſe no proportion betweene the infinite power of the Creator, and that finite of the creature. Which ſhewes, that the power and authority which Chriſt hath, is not titular, but effectuall; in that he hath authoritie to command, ſo hee hath power to ſee his commands executed. Which teacheth vsus to reſort and truſt to him.

Verſ. 27.

And they were all amaz…d, inſomuch that they queſtioned among themſelues, ſaying, What thing is this? What word is this? Luk. 4.36. What new doctrine is this? For with authority commanded he the vncleane ſpirits, and they obey him.

28. And immediately his fame ſpread abroad throughout all the Regions round about Galilee.

IN theſe words are contained the effects of this miracle. Firſt, the aſtoniſhment of thoſe that were preſent.

Secondly, the vſe they made of it, note here, firſt, how they p. 125enquired and communed of it one to another. Secondly, their particular queſtions. Thirdly, the reaſon of it.

1. Their inquiring after this matter is firſt noted in way of reproofe, to taxe their ignorance and negligence, that they were not acquainted with the Scriptures and Prophecies concerning Chriſt, that it ſhould be he that ſhould confound the power of Satan, nor had attended vntounto the preaching of Iohn, nor vntounto Chriſts former Sermons, wherein he had declared himſelfe to be the Meſſias. Where we may ſee what followes vponupon neglect of the miniſtery of the Word, that men are euer learning, yet come not to knowledge. Neuertheleſſe, in that they doe inquire, is commendable in them, and ſet forth for our imitation, and without it we ſhall neuer make profit of the Word.

2. By their particular queſtions, we may ſee the fruit of due attention. Firſt, they inquire into the nature of the Miracle, [What thing is this] for when once by diligent attention the mind hath receiued a deepe impreſſion, it is neuer ſatisfied, till it hath gotten the full knowledge of the thing. Secondly, they come to conſider of the principall circumſtance of the miracle, viz. the meane of performance, [What word is this?] Laſtly, they goe further, and apply the miracle to the right end of it, viz. the confirmation of a Doctrine, which for the high account and eſtimation they had of it, they called New; not in diſdaine to diminiſh the authority of it. A thing is ſaid to be new, when it is done in another manner then it hath vſually been.

3. The reaſon was; For with, &c.

The Fame and report of Chriſt, (which is another effect of this Miracle.) Firſt, ſpread abroad, namely, by the good prouidence of God, that Chriſt and his doctrine might be the better entertained whereſoeuer he became. Wherein Gods goodneſſe to the Church appeares, that thereby many came to reape profit by that which was done amongſt a few. Wherefore our duty is to publiſh the workes of God: which alſo was commanded by Chriſt to many whom he cured. For firſt, this is a ſpeciall meanes to amplifie the glory of God. Secondly, to increaſe and edifie the Church. Thirdly, to hinder other idle and vaine rumors, when our care is to ſpeake of the works of God.

p. 1262. In the intent, it ſpread abroad throughout all the Countrey; teaching vsus, that it is not ſufficient for vsus to make knowne to our familiars and next neighbours, the great workes of God, but alſo to ſtrangers as occaſion ſerues: auoiding partiality, and hindering the knowledge of Gods workes, by ſtaying the fame thereof.

Verſ. 29.

And forthwith when they were come out of the Synagogue, they entred into the houſe of Simon and Andrew with Iames and Iohn.

30. But Simons wiues mother lay ſicke of a Feuer, and anon they told him of her.

31. And he came and tooke her by the hand, and lift her vp, and immediately the Feuer left her, and ſhe miniſtred vntounto them.

THis is the tenth Hiſtory of the firſt yeere of Chriſts publike miniſtery, and the fifth miracle, following immediately after the former hiſtorie and miracle of the diſpoſſeſſing of the Diuell, as is cleare by Marke, Forthwith, verſ. 29. and Luk. 4.38. he aroſe out of the Synagogue, and entred into Simons houſe, &c. Mat. 8.14, 15. places it otherwiſe: but firſt two are to be preferred before one. Secondly, Matthew of all other is leaſt carefull to obſerue the order of times in ſetting downe his ſtories, regarding rather the likeneſſe of the matter, and the place where they were; as laying downe a great many Parables together in one place, in another a great many miracles, &c. Thirdly, Matthew there vſeth an indefinite propoſition, which implies no immediate conſequence of that, that followes on that which goes before. And generally, we muſt hauehave an eye to Luke for our order, and next to him to Marke.

The Euangeliſts that record this Hiſtory are three, Matth. 8.14, 15. Mark. 1.29. Luk. 4.35. Let vsus compare the differences of them in handling of this ſtory, which are either in addition of circumſtances, or variety of phraſes.

Matthew is the conciſeſt of the reſt, touching onelyonly the ſubſtance of the ſtory. Therefore by the way note, that i… is an error p. 127to ſay, that Marke is an epitome of Matthew, as firſt may appeare by this: ſecondly, becauſe he obſerues another order: thirdly, and alſo hath more Hiſtories then the other.

Matthew and Marke adde, this woman was laid on her bed.

Secondly, that Chriſt touched her. Marke addes, that hee lift her vp.

Thirdly, Matthew hath, that being healed, ſhe aroſe.

Marke and Luke firſt adde the tranſition, which Matth…w hath not; and forthwith when they were come out of the Synagogue, &c.

Secondly, that thoſe that were preſent, made the womans caſe knowne vntounto Chriſt.

Marke he is moſt large, and addes, firſt, that Chriſt made no delay, Forthwith: ſecondly, the houſe of Simon and Andrew.

Laſtly, Luke addes; firſt, that the Feuer was great. Secondly, that Chriſt ſtood ouer her, and rebuked the Feuer. Thirdly, that immediately ſhe aroſe.

In variety of phraſes, as Peter, and Simon, ſicke of a Feuer, and taken with a Feuer, &c.

The ſumme of this Hiſtory is a miraculous curing of Simons wiues mother. The parts of it are theſe: firſt, the Time. Secondly, the place. Thirdly, the Parties preſent before whom▪ Fourthly, the party cured. Fiftly, the manner of curing. Sixthly, the manifeſtation of this to bee a Miracle. Seuenthly, the euent of it.

The time was, aſſoone as he came forth of the Synagogue, and it hath a double relation, either to the former Miracle, or to the aſſembly and meeting of Gods people, verſ. 22. in regard of which relation wee may note, firſt, that Chriſt counted it a proper worke of the Sabbath, to doe a worke of mercy. Secondly, that Chriſt contented not himſelfe to hauehave performed the publike worſhip of God on the Sabbath, but as occaſion was offered, did alſo other good workes.

Which is for our vſe, that among other duties of the Sabbath, to hauehave a ſpeciall regard to the workes of mercy, it being a good meanes to fill our hearts with godly meditations, and our mouthes with holy conference.

p. 128Secondly, that wee content not our ſelues with the publike ſeruice of God onelyonly, but bee carefull to ſpend the reſt of the Sabbath after the aſſemblies.

The place where it was wrought, was, firſt, a priuat houſe. Here obſerue, that Chriſt was ready to manifeſt the gift which God had beſtowed vponupon him in doing good, not onelyonly openly before many, but in priuate houſes alſo before a few; as Ioh. 2.1. at a priuate marriage of a poore couple hee wrought his firſt miracle: and Matth. 9.23. becauſe it was not a popular applauſe that he ſought for, but doing of good to the Church, and for it he was as ready in one place as another. Howbeit, moſt of his miracles were publike, becauſe hereby, firſt, God was moſt glorified: ſecondly, more did reape benefit: thirdly, his Miniſtery more credited.

The vſe is for vsus to doe the like in doing good to all, in all places indifferently, as occaſion ſhall ſerue. For to doe nothing but what many may take notice of, ſauoureth of arrogancy and deſire of glory, rather then zeale of Gods glory, and good of their brother.

Secondly, It was the houſe of Simon and Andrew; where a queſtion may be moued, how it is ſaid to be the houſe of Simon and Andrews both?

Anſw. It was either becauſe both had right to it, or becauſe both of them dwelt together. To that, Ioh. 1.44. I anſwer, That their breeding might bee at Bethſaida; and yet becauſe of their Trade of fiſhing, they might hauehave a houſe at Capernaum. Secondly, Peter might dwell there becauſe of his wife. Thirdly, becauſe Chriſt did dwell there to entertaine him.

To that Luk. 5.11. I anſwer, they forſooke all, that is, all that might hinder them in following of Chriſt, as their calling. Secondly, the vſe of all, but not the poſſeſſion.

Now this ſhewes the brotherly agreement betweene theſe two brothers; a thing highly commended in Scripture; as Pſal. 133.1, 2, 3.

Secondly, though they ſuffered nothing to hinder them in following of Chriſt, yet they did not fondly caſt away that they had. Matthew made Chriſt a Feaſt in his owne houſe after p. 129he had forſooke all: Luk. 5.28, 29. For riches are Gods bleſſings, and hauehave a good vſe, wherein they are to bee imployed, if they croſſe not greater matters. Secondly, we are Gods Stewards, and no Steward may caſt away his Maſters goods. This confutes the Anabaptiſts, and ſome ancient Philoſophers, which caſt their money in the Sea.

The company preſent were the foure Diſciples, verſ. 29. who were companions together, Luk. 5.7. Here note, firſt, the care of Chriſt to traine them vp, becauſe hee meant to make them Apoſtles; and ſo he made them eye-witneſſes of his Miracles and Doctrine, for the further ſtrengthening of their Faith, that they might hauehave the greater euidence to preach Chriſt vntounto others. This ought to be the practice of Tutors. This did Paul with Timothy. Secondly, their care and diligence to doe him ſeruice in attending on him, who was their Maſter. Thirdly, the Diſciples deſire to profit by Chriſt.

The party cured, was Simons wiues mother. Where wee may note, that Chriſt thought it not an vnfit thing to take a married man for his Diſciple. But ſome obiect againſt this, and ſay, that by a wiſe, 1. Cor. 9.5. is meant another woman? which is both ſlanderous and rediculous. See Heb. 13.4. in all, marriage is honourable, and in Miniſters: 1. Tim. 3.5. 1. Tim. 4.3:

Secondly, in that Peter had a carefull reſpect of his wiues mother, we learne, that husbands and wiues ſhould hauehave a pious reſpect of the parents each of other, as appeares in Ruth to Naomi, and Moſes to Iethro. The reaſon of it, is the Law of marriage, Gen. 2. by which bond they are to extend their affection to the parents of one another. Secondly, this is a great meanes to breed louelove and kindneſſe betweene themſelues, when the one ſeeth how much the other reſpecteth his friends.

Secondly, her diſeaſe wherewith ſhe was afflicted, was, firſt, a hot burning Feuer: ſecondly, a great Feuer: thirdly, ſhe was ſo ſicke of it, …hat ſhe was faine to lye downe: fourthly, ſhe was healed of it. All which circumſtances do amplifie the diſeaſe, ſhewing it to be grieuous and dangerous. Whence learne we, That there is no diſeaſe ſo dangerous, but Chriſt can cure it; p. 130becauſe the abſoluteneſſe of his power is ſuch, that with him there is no reſpect of greatneſſe or ſmalneſſe. Teaching vsus hereby to truſt perfectly vntounto him in all our diſtreſſes, it being he alone that can giuegive to others wiſedome to preſcribe, and to the meanes power to effect our health and welfare.

The manner of curing. Here note the occaſion; Mat. 8.14. ſaith, Chriſt ſaw her. Marke, that they told him of her. Luke, that they intreated him for her.

Firſt, then the ſight of our miſeries moues Chriſt to ſuccour vsus; as Mark. 6.34. Ioh. 5.6. becauſe the eyes of Chriſt are eyes of pitty, like to thoſe of the Samaritan: Luk. 10. Which ſerues to miniſter comfort to vsus in all miſeries. See Ezek. 16.3, 4, 5, &c. And albeit that Chriſt doth alwaies ſee our miſeries, yet muſt we put him in minde of them, that he may ſee how wee are affected with them our ſelues.

2. In that they told him, and intreated him for her: this ſhewes, firſt, their faith in Chriſt: ſecondly, their louelove and pitty to her. Teaching vsus in like caſes to giuegive an euidence of our faith and brotherly louelove, by commending the caſes of our brethren to Chriſt. For as he is beſt able to helpe in all diſtreſſes, ſo firſt, it is an honour done vntounto him: ſecondly, it is a meanes to obtaine helpe for them: thirdly, it is a ſacrifice acceptable to God, and we are accepted as worſhippers of him.

The meanes of curing, reſpect partly the geſture, partly, the ſpeech of Chriſt.

The geſture: He came vntounto her, tou…hed her, and lift her vp: all to ſhew, that this cure came of him. Chriſt was able to doe it without theſe meanes, but hee did it to giuegive a greater euidence. And falſe is that collection of the Vbiquitaries vponupon Mark. 5.31. that in the fleſh of Chriſt was a vertue to heale, becauſe the diuine qualities were transfuſed in the fleſh.

Doct. Where Chriſt will, any meanes are powerfull as clay to … blindneſſe, Ioh. 9.6. Moſes Rod to fetch water out of a Rocke, Numb. 20.9. Act. 19.12. for Chriſt is the Fountaine of all power and efficacy.

The vſe for vsus i…, that we be carefull and conſcionable to vſe all meanes warranted in the Word of God, how ſimple ſoeuer p. 131they may ſeeme to vsus, not oppoſing our conceits againſt this power and wiſedome of God: as Naaman did, and both Iewes and Gentiles in ſpeaking againſt the Goſpell, the meanes of ſaluation.

Secondly, his ſpeech; Luke ſaith, hee rebuked the Feuer. Chriſt hath an abſolute command not onelyonly ouer reaſonable and liuing creatures, but alſo ouer things inſenſible.

Verſ. 32.

And at Euen when the Sunne did ſet, or, [when the Sunne was downe] they brought to him all that were diſeaſed, and them that were poſſeſſed with Diuels.

33 And the whole City was gathered together at the doore.

34 And he healed many that were ſicke of diuers diſeaſes, and caſt out many Diuels, and ſuffered not the Diuels to ſay, that they knew him.

THeſe words containes a generall Hiſtory of Chriſt his miraculous curing of ſundry perſons, diuerſly afflicted. It is in number the eleuenth Hiſtory of the firſt yeere: recorded by three Euang…liſts; Marke here; Luk. 4.40, 41. and Matth. 8.16, 17. The differences betweene them are partly in addition.

1. Matthew addes, firſt, the meanes whereby theſe cures were wrought, his Word, verſ. 16.

Secondly, a Prophecy that went before of Chriſt was now fulfilled, verſ. 17.

2. Marke addes the whole 33. verſe.

3. Luke, who is the moſt copious, addes, firſt, a ſecond meanes of cure, laying on of his hands, verſ. 40.

Secondly, that the Diuels came out crying.

Thirdly, Chriſts indignation againſt them, rebuked them.

Fourthly, he addes this clauſe, the Chriſt.

Partly in variety of phraſes, as Matthew; VVhen Euen was come. Marke and Luke; When the Sunne was downe, or, Euen now a ſetting. Marke, they brought. Luke, they all brought. Matthew hath, poſſeſſed with Diuels. Luke, diſeaſed. Marke hath both. Matthew, Marke, that Ch…iſt caſt out. Luke, that the Diuels came out; being in effect all one.

p. 132The ſeuerall branches of this Hiſtory are, firſt, the Time: ſecondly, the Occaſion: thirdly, the Parties cured: fourthly, the Witneſſes preſent: fifthly, the Manner of working this miracle: ſixthly, the Manifeſtation thereof: ſeuenthly, the Effect: eightly, the End, viz. the accompliſhment of the Prophecy.

The Time; When Euening was come, viz. the Euen of the ſame day whereupon Chriſt had done ſo much before, as the inference ſhewes plainely.

Doct. Chriſt is euer ready to doe one good after another, as occaſion is offered. A thing often noted in him; as after the long Sermon, Matth. 5.6, 7. in the eight Chapter are ſet downe more workes which he did preſently after; becauſe he accounted of this life as of a time of worke, Ioh. 9.4. and ſo he did improue this time.

Which teacheth vsus to learne the like diligence vponupon the ſame ground of the ſhortneſſe of life, labouring here, looking for our reſt hereafter, Heb. 4.8.

Secondly, It is ſaid, the Sunne was downe, and Euening was come. Now this ſeemes a time of reſt, and vnſeaſonable for ſuch buſineſſe.

Doct. No time was vnſeaſonable to Chriſt to doe good, he conferres with Nicodemus in the night: Ioh. 3. with the woman of Samaria, weary and hungry; Ioh. 4. The reaſon, becauſe Chriſt did eſteeme the doing of Gods will aboue his meat, drinke, and reſt, Ioh. 4.34. and ſo muſt we doing good workes both in, and out of ſeaſon, 2. Tim. 4.2. and it is a reproofe for thoſe that will doe good, but it ſhall be onelyonly at ſeaſonable and fit times.

Thirdly, Luke ſaith, [the Sunne was ſetting.] Marke, [When the Sunne was ſet.] Here ſeemeth to be ſome contradiction.

Anſw. The Sunne was ſcarce downe, and yet it was euen now downe, when as they brought their ſicke vntounto him; ſo that the Sonne was but newly ſet.

The reaſon why they brought not their ſicke, till the Sunne was downe, was, becauſe the Iewes did hold the workes of mercy vnlawfull to be done on the Sabbath day, as Mat. 12.2, 10. Luk. 13.14. & 14.2. Ioh. 5.9, 10. Ioh. 9.16. therefore in regard p. 133hereof they bring them not till the Euening, their Sabbath then ending, as they thought. Where note we, that ſuperſtition makes men neglect their owne good, and the good of their friends. Chriſt might hauehave been gone away to ſome other place, or hauehave taken himſelfe to his reſt, and would not cure them, and other caſualties might hauehave come betweene. For ſuperſtition blindeth the iudgement, that it cannot diſcerne betweene things conuenient and vnconuenient, but wholly doteth on the thing conceited. Wee ſhall auoide ſo dangerous a thing, if we attend to the Word, and looke that thoſe things which we maintaine, bee grounded vponupon the Word of God: Heb. 13.9.

The Occaſion that mooued Chriſt to worke theſe Miracles was, becauſe there were brought vntounto him fit obiects to work vponupon. Hence we learne, that the charitable workes of other in bringing their ſicke to Chriſt, gaue him occaſion to heale them. Reaſon was, firſt, to ſhew the goodneſſe of his nature, not onelyonly when the perſons themſelues ſue vntounto him, but alſo when others intreate for them. Secondly, to ſhew how he approoues the good mind of others herein, as alſo their Faith.

More particular circumſtances to be noted, are, firſt, the generality; all brought their ſicke.

Doct. All of all ſorts are ready to ſeeke remedies for the cure of bodily diſeaſes: A Ruler, Ioh. 4.46. a Begger: Mark. 14.46. a Canaanitiſh woman, Matth. 15.22. becauſe theſe outward diſeaſes are ſenſible. This will be a witneſſe againſt vsus all, that are ſo careleſſe in ſeeking redreſſe for our ſpirituall maladies.

Secondly, the manner of bringing. Luke ſaith, they led them by the hand. Marke, that they brought them. Noting hereby, that ſuch was their care for their friends, that they thought it not enough to tell them of a remedy, but they brought them to the place where it was to be had: ſo Mark. 6.56. The cauſe of it was the greatneſſe of their Faith in Chriſt to cure all diſeaſes, and of their lou… to their brethren.

Vſe is for our imitation, not onelyonly in the temporall good of our friends, but in the ſpirituall health of their ſoules, by bringing p. 134them to the meanes of ſaluation; ſuch eſpecially as are vnderunder our authoritie.

The Parties cured. Note here Two points. Firſt, the generalitie of them Matthew and Marke, ſay all; Luke, eueryevery one: and that this all, were not a few; Marke ſaith, that hee cured many.

2. The kindes of maladies noted to hauehave beene; Firſt, in generall, diuers diſeaſes, ſome dangerous, ſome deadly, ſome infectious, &c. Secondly, in particular, poſſeſſions of Diuels.

Doct. Firſt, that Chriſt in doing good, ſhewes himſelfe to bee no reſpecter of perſons: all that came were healed▪ none loſt their labour; Act. 10.34. Ioh. 6.37. For the ground of Chriſts actions is in himſelfe, and his owne goodneſſe, not in any thing whatſoeuer in man.

Vſe. For comfort and incouragement for all, in all diſtreſſes, to hauehave recourſe vntounto Chriſt. Secondly, for imitation that in doing of good, we reſpect not the perſon, but the occaſion that God offereth. This ought Magiſtrates, Miniſters, Phyſitians, Councellors, &c. to do; Iam. 2.1. Thirdly, for reproofe of thoſe that reſpect Greatneſſe, Friends, Money, &c.

Doct. Secondly, Chriſt was not weary of well doing. He healed a multitude; teaching vsus not to bee diſcouraged in comming to Chriſt, becauſe we ſee many goe; but to conſider that his power and ability is not ſtinted, but infinite as himſelfe, like a neuer dried Fountaine.

Among the diſeaſes that Chriſt healed, there were no doubt, ſome loathſome, and ſome infectious: heare obſerue. Firſt, Chriſt loathed none of them, being full of pittie, and the more grieuous the diſeaſe, the more pittifull. Which giues vsus comfort and confidence to goe vntounto him, though neuer ſo loathſome and contemptible in our owne eyes; yea, the rather becauſe of i…; and further teacheth vsus to be of a like minde towards others. Secondly, that Chriſt was not capable of infection, which as it is gathered here in generall, ſo it expreſly Matth. 8.3. prooued, by curing the Leper. For Chriſt was not infected with our perſonall diſeaſes, being from the corruption of our nature.

p. 135Laſtly, that Chriſt was able to cure all, it ſhewes him to be a ſufficient and perfect Sauiour, both willing and powerfull to doe vsus good. The application which the Prophet makes, in Matthew. 8.17. proues this.

The witneſſes preſent, were the whole Citie, that is, many of the people of the Citie. Per Metonim. Subiecti. And Synecdoc. Totius proparte. Such phraſes in Scripture are vſuall. Neither are we to ſearch too curiouſly, nor condemne a man of vntruth preſently, if he vſe ſuch a phraſe. That ſo many aſſembled, it ſhewes rather the good prouidence of God, then any goodneſſe in them, being by him brought to paſſe for his Glory, and the good of the Church, and the clearing of the innocency of Chriſt his Sonne, and his plaine dealing; ſeeing the Phariſes and others counted him an impoſtor. But what profit theſe Capernaites made of theſe miracles may appeare; Mat. 11.23. Ioh. 6.

The meanes which Chriſt vſed were:

1. His Word, Chriſt hath an abſolute command ouer the Diuell. So wee are to truſt in Chriſt, if wee feare the Diuell. And this we muſt doe when we ſee no outward meanes. For Chriſt can worke by his owne Word, without any meanes.

2. His laying on of his hands: not that this was any Phyſicall meanes, but to ſhew that the cure came from him.

The manifeſtation of theſe miracles to be true miracles, is ſet forth by diuers branches.

1. From the generalitie, no diſeaſe ſo deadly, but Chriſt cured it, no ſpirit ſo ſtrong, but Chriſt diſpoſſeſſed him.

2. From the ti…. It was done ſo ſhortly and ſuddenly. So miraculouſly. For time is required to things done by courſe of Nature.

3. The cure wrought ſo perfectly.

4. That theſe things were done without any naturall meanes.

5. That the Diuells came out crying, that is, vnwillingly, and flatteringly.

6. That Chriſt did not ſeeke to colour any thing, but did it in view of all. Wherefore Chriſt being thus able to doe miracles, p. 136he is to be truſted vntounto, aboue meanes.

The Eff…cts are two: Firſt, in regard of the Diuell. And Secondly, in regard of Chriſt.

Of the Diuels, that Firſt, they came out; Secondly, they cried; Thirdly, they confeſſed Chriſt the Sonne of God. The Firſt, ſheweth their inforced obedience; The Second, that they ſtand in dread and awe of Chriſt; The Third, they had knowledge of Chriſt, though not by themſelues, but by the Church; hearing the Prophets point at him. So that euen the Diuels many times doe profit more by the Word, then men of Chriſt. Firſt, that he rebuked the Diuell; ſhewing his diſlike of him, and indignation againſt him.

Marke 2.1.

And againe, he entred into Capernaum after ſome dayes, and it was noiſed that he was in the houſe.

2. And ſtraight way many were gathered together, in ſo much as there was no roome to receiue them; no, not ſo much as about the doore, and he preached the Word vntounto them.

3. And they come vntounto him, bringing one ſicke of the Palſie, which was borne of foure:

4 And when they could not come nigh him for preaſe, they vncouered the roofe where he was; and when they had broken it vp, they let downe the bed, whereon the ſicke of the Palſi… lay.

5. When Ieſus ſaw their Faith, he ſaid vntounto the ſicke of the Palſie, Sonne, thy ſinnes be forgiuen thee.

THeſe words and the reſt vntounto the 13. verſe, containe the 15. Hiſtory of the firſt yeare of Chriſts publicke Miniſtery, from the firſt Paſſeouer, Ioh. 2.13.

The Firſt, was the purging of the Temple; Ioh. 2.14.

2. His conference with Nicodemus; Ioh. 3.1.

3. The execution of his Miniſtery in Iudea. With Iohns teſtimony of him; Ioh. 3.22.

4. A bie Hiſtorie of Iohns Impriſonment; Luke 3.19.

5. His conference, with the woman of Samaria; Ioh. 4.1.

p. 1376. Ieſus hauing left Iudea, and paſſed through Samaria; comes into Galilee, where he heales the Rulers Son, Ioh. 4.43.

7. From Galilee hee goes vntounto Nazereth; his entertainement there amongſt his countrimen; Luke 4.16.

8. Leauing Nazareth, he commeth to Capernaum: with his preaching there; Mat. 4.12. Luke 4.31.

9. The calling of his Diſciples.

10. The diſpoſſeſſing of a Diuell; Mark. 1.23.

11. The curing of Simons wiues mother; Mark. 1.29.

12. The curing of many together; Mark. 1.32.

13. Chriſt his peragration of Galilee; Mark. 1.39.

14. The curing of the Leaper; Mark. 1.40.

15. This preſent Hiſtory, which as it is the 15. Hiſtory: ſo it is the ſeuenth miracle recorded.

The firſt miracle, was the turning of water into wine at Cana in Galilee; Ioh. 2.1.

2. The curing of the Rulers Sonne; Ioh. 4.43.

3. The great draught of Fiſhes; Luk. 5.1.

4. The diſpoſſeſſing of the Diuell: Mark. 1.23.

5. Curing of Simons wiues mother; Mark. 1.29.

6. Curing of the Leaper. Mark. 1.40.

7. This Matthew chap. 9.2. Recordeth this Hiſtorie after certaine others: and therefore ſome thinke that this and the Story there mentioned, are two diuers Hiſtories; but ſuch is the agreement in the circumſtances, as alſo for as much as it is likewiſe ſet downe before Matthew his calling to be a Diſciple, that it ſeemeth to be the ſame with this. [The firſt verſe, of the ninth chapter; is to be ioyned to the ninth.]

The parts of this Hiſtory are; Firſt, Chriſts preparation. Secondly, the manner of working it. Thirdly, the effects.

The preparation hereunto in generall, is Chriſt his preaching of the Word: He preached, ſaith Mark. He taught ſaith Luke cap. 5.17. that is, by preaching he taught them. This is ſet forth by diuers circumſtances, wherof Marke ſets downe. Firſt, the time, after ſome dayes. Secondly, the place in generall, Capernaum, is particular the houſe. Thirdly, the occaſion, the multitude comming together. Luke addes a more p. 138particular deſcription of the perſons that came to heare Chriſt, c…p. 4. verſe, 17. Secondly, the ſeale of Chriſts Miniſterie; the Power of God, &c. eodem verſ.

Of Chriſts Miniſtery hath beene ſpoken before, now come we to the Time.

It is noted here indefinitely to hauehave beene after ſome daies; viz. which he had ſpent in the deſert; Marke 1. and the laſt verſe Luke 4.16. Either in meditation with his Heauenly Father and prayer to him, or in conference with his Diſciples, or other ſpeciall Friends: hauing thus for a while retired himſelfe, hee now returneth to his publike Miniſtery.

Doct. Men of publike function hauing occaſion to retire themſelues for a time, from the place of their calling, for recreation, recouery of health, or through perſecution, &c. muſt hauehave a minde and care to returne againe to their calling, as ſone as they can. So Eliah withdrawing himſelfe for feare of Iezabell, is commanded from God, to returne againe; 1. King. 19. So Peter lodging priuately at Ioppa; Act. 9. laſt: is ſent for to come abroad by an Angell; Act. 10.

For our Function, is that maine worke that we alwaies intend; and therefore our retiring ought to bee for our helpe and not hinderance in the execution of it.

Vſe. Is for Miniſters, that they hauehave a care to returne to their Flocke; as Dauid 1. Sam. 17.15. For it is their charge; Act. 20.28. 1. Pet. 5.2. Secondly, there is in their abſence great danger of falling backe, and growing cold in zeale. The Diuell hauing an entrance to ſow tares, and to bring in many miſchiefes; Act. 20.29. as the Apoſtle Paul found by experience.

Place, is noted in generall to bee Capernaum; of which Citie hath beene ſpoken before. Here note, that this is the fourth time where expreſſe mention is made of Chriſt coming vntounto this City.

So that this was the chiefeſt place of his abode: and therefore it is called his owne Cittie; Mat. 9.1. In regard of which reſidence of Chriſt here, & his often preaching, it was that this p. 139Citie, was lift vp vntounto Heauen; in reſpect of the benefit they might hauehave reaped by his ſtill being with them.

Doct. It is a great benefit to hauehave a faithfull Miniſter, or neighbour dwelling by vsus. This the Shunamite well knew; 2. King. 4.9.10. Becauſe of Gods bleſſings accompanying ſuch. Secondly, of greater meanes of comfort and inſtruction. Thirdly, wee are after a more ſpeciall manner partakers of their prayers; for ſuch will not forget to pray for their Friends and Neighbours, and ſuch as they are bound vntounto. Which comdemnes the world, that of all other, are loth to hauehave a Miniſter, or a godly man dwell by them; for feare leſt their prophaneneſſe be diſcouraged. And we ſee that the Capernaites light eſteeme of Chriſt, his dwelling and paines taking amongſt them; was it for which Chriſt doth afterwards condemne them to hel, though before lifted them vp to heauen.

The particular place noted, is the Houſe; viz. of Chriſts vſuall abode. For he dwelt in Capernaum; Matth. 4.13. & 9.1. Not of his owne inheritance, for hee had not a houſe of his owne, to hide his head in; Matth. 8.20. But it is like to bee that of Simons and Andrew, mentioned before; chap. 1.29.33. For theſe were likelieſt to entertaine him: and hither the people reſorted once afore verſe 33. and ſo found him out the eaſier now; and Matth. 17.27. Peter payeth tribute for Chriſt and himſelfe, as if they had dwelt both together.

Here we ſee that Chriſt lets ſlip no opportunitie, but preacheth in a priuate houſe, hauing good occaſion: which albeit he and other extraordinary perſons, did vponupon extraordinary times and occaſions; yet we muſt take heed how wee draw it into imitation, in a ſettled Church where the libertie of publike aſſemblies is permitted to all, to the offence of the ciuill Magiſtrates. Much leſſe may we with Browniſts and Separatiſts, with draw our ſelues from the publike aſſemblies to goe into Woods, &c.

The Occaſion in generall, was the peoples concourſe; where note firſt what moued the people to come. It is ſaid that his comming was noiſed abroad; the rumour ſpreading from one Neighbour, to another. This is to bee noted for ſuch places p. 140(as many in the countrey are) where the preaching of the Word is rare; that if happily a faithfull Miniſter comming that way, be willing th…re to beſtow his paines; one Neighbour doe make it knowne to another, and incourage them to come.

2. Note their readineſſe, expreſſed two waies. Firſt, their ſpeedineſſe [ſtraight way,] which condemneth the ſlackeneſſe of many in comming to the Church. Secondly, by their Multitude, [many,] amplified by that, that Firſt, the Houſe; Secondly, no not the Porch and places about the houſe were able to receiue them. Amongſt which multitude, though ſome came for curioſitie, ſome for helpe of their diſeaſe, ſome for other reſpects, yet ſome came to heare, and in generall, their comming was commendable, and to good effect; occaſioning Chriſt to inſtruct them.

Doct. Readineſſe in people to heare, ought to ſtirre vp in Miniſters a deſire to preach; as Act. 10.33. For this is a ſigne that God will giuegive a bleſſing; Secondly, that hee hath called vsus to ſuch a place.

The perſons that were Auditors, are diſcribed by Luke, to hauehave beene not only of the common ſort: but alſo of the Phariſes and Doctors of the Law.

The Phariſes were a ſtrict Sect, differing from all other people, in apparrell, diet, and conuerſation. But two things eſpecially are noted of them. Firſt, that they were moſt exact expoſitors of the Law. Secondly, their ſtrictneſſe of their conuerſation; in both which reſpects, Chriſt doth notably diſcouer their falſe dealings, ſhewing them to be, both hereticall in their Doctrine, grounding their expoſitions not on the Scriptures, but the traditions of their Fathers: and alſo hypocriticall in their converſation, doing whatſoeuer they doe, to be ſeene of men.

The Doctors of the Law, are thoſe that be called elſewhere Scribes, not from writing, but learning. For both Scribes and Phariſes, ſate in Moſes Chaire, though theſe were a more common kinde of teachers then the Phariſes.

Both theſe ſorts were in oppoſition againſt Chriſt, malicing p. 141and hating him. And now they came with a malicious, enuious, and captious minde to enſnare him: as may appeare by their reaſoning againſt him in their hearts. Yet it is ſaid, theſe men came from eueryevery quarter round about, to ſhew how farre malice and enuie will carry men, further ordinarily then pittie. Secondly, note here that Chriſt ceaſeth not to preach, although theſe captious and enuious hearers ſate before his face: being he knew that his Doctrine was true, and that hee was able to defend it. Now there was neuer any congregation, where were not ſome enuious, captious, and malicious hearers; who comming not with a minde to ſubiect themſelues, to the Word, finde occaſion to cauill and carpe at it, to bleare mens eyes with this pretence, as a cauſe why they doe not yeeld obedience vntounto it. For all this Miniſters muſt not be diſcouraged from preaching, but regard: Firſt, that the Lord hath ſent them. Secondly, The Talent that God hath beſtowed vponupon them, which they muſt imploy, if the Lord himſelfe hinder them not. Thirdly, that there be ſome honeſt hearted hearers, and their good is to be reſpected. Such kinde of Auditors had Ieremie, chap. 20.10. ſee Ezek. 2.3. &c.

As an antidote againſt the poyſon of enuious tongues, Miniſters ought to regard both the matter and manner of their Doctrine, that it be ſuch as may be iuſtified by the Word of God, that it be ſo deliuered plainely, powerfully, that it ſauour not of oſtentation, and affectation.

The Seale of Chriſts preaching, is the extraordinary Power of God, that is, the gift of healing; which did now manifeſt it ſelfe in an extraordinary manner. That it is called the power of the Lord, inferre no oppoſition, ſeeing Chriſt himſelfe was the Lord. Or ſecondly, rather becauſe that Chriſt in regard of that condition, whereunto he did ſubiect himſelfe, in taking our nature and infirmities vponupon him; he needed the aſſiſtance of the Spirit of God. Not that this power of the Spirit was not alwaies in him, but becauſe it did not alike alwaies ſhew it ſelfe, as Marke 6.5. himſelfe reſtraining it in regard of the condition on mens part, viz. Faith.

At this time he doth manifeſt this diuine Power, the rat…er p. 142becauſe of his malitious aduerſaries that were there preſent· So that it is to be noted, that the more the Word is cauilled at, the more euidence God giueth thereunto. Moſes miracles the more the Sorcerers did diſgrace, the more clearer they were, till they did confeſſe the finger of God, Exod. See Act. 4.16. Which ſerues to incourage honeſt hearers, and to confound the aduerſaries.

The ſecond general part is the Miracle it ſelfe, and the working of it, wherein note, firſt, the kind of the diſeaſe: ſecondly, the occaſion: thirdly, the manner of curing.

Touching the kind of the diſeaſe, it was the Palſie: a diſeaſe whereby the nerues and ſinewes are ſo looſed and diſſolued, that motion and life is loſt in that part which is ſo affected; and therefore it is called the dead Palſie, which if it bee ſomewhat growne, it is hardly or neuer cured; as it was with this man, who was neither able to goe, nor to ſit, which ſhewes the greatneſſe of the cure. Now though this diſeaſe be a ſhame to Phiſitians paſſing their skill, yet Chriſt did cure it, as he is able to doe all other the moſt dangerous ſickneſſes.

The occaſion of working this Miracle, was partly the Faith of them that brought him, partly the Faith of himſelfe, verſ. 5. which Faith, though it be an inward grace, and ſo of mans eyes inuiſible, yet Chriſt could ſee it inwardly. Notwithſtanding, here he ſees it alſo by the fruites thereof in them by their charity, diligence and labour in bringing this poore man to Chriſt. Secondly, in the man himſelfe by his great patience, in ſuffering all thoſe things they did vntounto him. Of theſe wee will ſpeake of more particularly; and firſt, of the fruits of faith in this mans Friends.

Their charity and care is ſet downe in fiue branches; firſt, that they did not onelyonly tell him of a remedy for his diſeaſe, but alſo did foure of them bring him vntounto the place where it was to be had, verſ. 3.

2. That he being not able to riſe and goe along with them▪ they carry him, and not ſo onelyonly, but for his greater eaſe, bed and all, verſ. 3.

3. Hauing brought him, they leaue him not ſo, letting him p. 143alone for others to bring him to Ieſus, but themſelues ſeeke all meanes to come neere vntounto Chriſt, verſ. 4. Luk. 5.17.

4. When in ſeeking of this meanes of acceſſe, they were hindred, yet doe they not ceaſe to proceede on, not making this hinderance an excuſe either for to leaue him, or to carry him backe againe.

5. Finding no ordinary meanes, they ſeeke vntounto extraordinary: firſt, they clime vp to the top of the houſe, and ſo draw vp the bed. Now it is to be noted, that their houſes were flat on the top, as may be gathered out of Deut. 22.8. and that this houſe here ſpoken of, was open to the top without chambers, like a great Hall, and ſo it was fit for a great many to come together. Secondly, they vncouer the roofe, and breake it open. Thirdly, when they could not goe downe themſelues, they let him downe with ropes.

From theſe circumſtances we learne many duties of charity to be performed in like caſes of diſtreſſe.

1. That it is not ſufficient to tell our friends of the meanes of cure, but wee muſt doe our beſt to make them partakers of ſuch meanes. For ſome are vnable to helpe themſelues, as this man; and ſome are careleſſe of their owne ſafety, like Naaman, 2. King. 5, 12. and ſome it bootes but little, only to tell them of the meanes, vnleſſe we help them to it our ſelues, and perſwade them to vſe it, like to Naamans ſeruants. To apply this to ſpirituall cures, wee muſt not onelyonly make knowne vntounto others where the meanes of ſaluation is to be had, but alſo as farre as in vsus lyeth, make them partakers of it. For here the reaſon holds true, that we are vnable, careleſſe, and vnwilling to ſeeke vntounto theſe meanes of our ſelues. This belongs to thoſe that are ſet ouer others, as Maſters their Seruants, Magiſtrates their Subiects, and Miniſters alſo their people, to cauſe them to come vntounto the miniſtery of the Word.

2. That we tender thoſe that are weake, according to their weakeneſſe, ſupplying their wants; and therefore did theſe men bring the bed alſo. So did Iob relieue eueryevery one according to his want, Chap. 29.15. Gal. 6.2. Epheſ. 4.2.

Note here a contrary practice of a cruel wretch, namely, Saul, p. 144who when Dauid would not ſpare him, but would hauehave him brought, bed and all, to be ſlaine: 1. Sam. 19.13. ſo that the charity of mercifull men cannot goe ſo farre, but the cruelty of wretches will goe as farre, or further.

3. That in good actions and indeauours which wee goe about, wee ſuffer not obſtacles to hinder our proceeding. For no actions are without ſome: yea, God doth many times miniſter ſome for the triall of our faith and conſtancy, as Matth. 15.…. &c. The diuell alſo through malice doth lay many blockes in our wayes, as 1. Theſ. 2.18. And this is the rather to be noted, becauſe of our proneneſſe to make excuſes, eſpecially in ſpirituall matters, wherein wee are like the ſluggard in the Prouerbs, ſtill doubting of ſome danger. Herein Heſter, though otherwiſe a good woman, failed, fearing the Kings Edict: Heſt. 4.11. but Mordecay told her, that this ſcruple muſt not hinder her in ſo good a purpoſe, as the ſafety of the Iewes, verſ. 13.14.

4. When by ordinary meanes we cannot effect our deſire, then are we to vſe extraordinary, as Dauid did; 1. Sam. 21, 4, 6. whoſe example Chriſt doth alleage, Matth. 12.34. So where the Word is not preached in our Pariſhes, we may come to others. Alwaies prouided, that though the meanes bee vnuſuall, yet they be lawfull. Wherein Rebecca failed, in procuring her ſonne a bleſſing, by teaching him to lye.

Now for a generall vſe of all, if we compare our backwardneſſe, in ſeeking the ſpirituall good of our friend with the care of theſe, in ſeeking the temporall good of this man, wee cannot but be aſhamed. Surely ſeeing there is a greater neceſſity of this ſpirituall care, then of the bodily, and that in ſeeking of this, we are more acceptable vntounto Chriſt, then in the other, we ought to be ſtirred vp with greater care to tender the good of our brethrens ſoules.

Secondly, we are to conſider the fruites of Faith, which are in this man the patient. His patience is ſet forth; firſt, that he ſuffered himſelfe to be brought out of his houſe, which a ſicke man eaſily doth not, to bee carried among the preſſe, to bee drawne vp, and to bee let downe; all which could not but p. 145worke great diſquiet vntounto him: yet doth hee not repine, and ſay, If you were in my caſe, you would not bee thus and thus tumbled vp and downe. But ſeeing that his friends deſired his good, he willingly ſubmits himſelfe to them.

From whence wee may learne, how to carry our ſelues in time of ſickneſſe, to bee patient, to yeeld to our friends aduice, conſidering that they do it for our good, and alſo better vnderſtand what is fit for vsus, then our ſelues. Now then how patiently ought we to ſubmit our ſelues to thoſe, that ſeeke our good and conuerſion, though it be with ſome trouble to vsus in our conſcience.

Wee come now to conſider their Faith, the ground of all theſe workes, expreſſed here, verſ. 5. and Luk. 5.20. [When hee ſaw their Faith.] Wherein three words are to be noted; Saw. Their. Faith.

Doct. Faith makes all other workes to bee acceptable to Chriſt. He regarded not thoſe outward things theſe men did, but he ſaw their faith in them. The whole Chapter of the eleuenth to the Hebrewes, prooues, and eſpecially verſ. 6. For Faith is the roote of all ſanctifying graces: by it we are vnited vntounto Chriſt, in whom being rooted and ingrafted, wee receiue from him life and grace, which ſhewes it ſelfe forth in vsus by the fruites, as a tree receiuing ſap from the roote, ſends it forth into fruit: ſo that what comes not from Faith, hath no ſpirituall life in it, the roote whereby it is receiued, being wanting.

2. Faith is the hand whereby we receiue the gifts of God; as Ioh. 1.12. where receiuing and beleeuing are all one.

3. Of all other graces, God by Faith is moſt glorified: for by it alone we come vtterly to deny our ſelues, and to attribute all to the goodneſſe and grace of God. This ſhewes how farre the world is deceiued; firſt, Gentiles and Heathens that know not God, and ſo no good thing they doe can bee acceptable to him. Secondly, Papiſts, that thinke by workes to merit Gods fauour, which conceit doth indeed breed ſpirituall pride in mans heart making him moſt odious in Gods ſight.

3. Ignorant men that thinke their good meaning and intent makes the thing acceptable before God. Let vsus then labour p. 146for Faith in all our wo…kes, doing them, firſt, becauſe God hath commanded them: Secondly, in deniall of our ſelues, relying on Gods goodneſſe in Chriſt, to hauehave both them and our perſons accepted.

Saw.] Chriſt ſaw their faith by his diuine power: but here eſpecially by thoſe great fruits whereby it appeared.

Doct. The Faith which is acceptable to Chriſt, is a viſible Faith, which manifeſteth it ſelfe by the fruits, ſuch was the faith of thoſe Worthies, Heb. 11. appearing by ſome notable marke or other: Iam. 2.18. For Faith if it receiue ſap and grace from Chriſt, it will grow and bud forth; it is like fire, it cannot bee hid: and this is a marke diſtinguiſhing true faith from falſe: ſuch as is that of many carnall Goſpellers, who make an outward profeſſion, but their fruits are none, they remaine meere worldly and carnall ſtill.

Their.] That is, as the plurall number ſheweth, of the friends of this man: but yet in that hereupon hee turneth his ſpeech vntounto the man, and ſaith, Thy ſinnes, &c. it is plaine that by this word Their, is meant the Faith of this ſicke man, as well as of his friends.

Doct. The Faith, Prayer, and Charity of men are auaileable before God, not onelyonly for themſelues, but for others alſo. Here then let vsus ſee how they are auaileable, how farre not.

Firſt, the Faith of one man is auaileable for another, as firſt, the faith of the Parents is a meanes to giuegive their children a right to the Couenant of God. So are they called holy, 1. Cor. 7.14. becauſe of their beleeuing parents.

Secondly, the Faith of one may be a meanes to bring another to repentance and grace. So are our prayers auaileable for the Iewes, as were theirs alſo for the Gentiles in times paſt. So may our prayers profit particular perſons, by mouing God to worke Faith and repentance in them.

Thirdly, to obtaine temporall bleſſings: as Laban for Iacobs ſake, Gen. 30.27. Potiphar for Ioſephs ſake was bleſſed, Geneſ. 39.5. and the whole world is bleſſed for the Churches ſake.

But it is no way auaileable for the obtaining of eternall life, and enioying the free grace and mercy of God in the remiſſion p. 147of ones ſinne, for this eueryevery man muſt hauehave Faith of his owne, Hab. 2.4.

Hereby we ſee how God doth reſpect the Faith of his children, accepting it not onelyonly for themſelues, but for others alſo. And the vſe for vsus, is to vſe this charitable meanes in the behalfe of our brethren, the Lord giuing vsus this encouragement to come for others, as well as our ſelues. Wherefore it is a commendable practice of friends to deſire the prayers one of another.

Now in that this mans friends did not alone intreate for him, but himſelfe alſo beleeued, ſo that his Faith ioyned with theirs, was effectuall for the curing of his bodily diſeaſe, and alſo the obtaining of remiſſion of ſinnes, we learne, that when the prayers of parties themſelues are ioyned with others, then they are truly effectuall. So the Apoſtle deſires the Romanes to ſtriue with him by prayers to God; Rom. 15.30.

Vſe is for reproofe of thoſe that thinke they are ſafe, if others call vponupon God for them, though themſelues neuer pray. This is not ſufficient. Abraham prayed for Iſmael, Gen. 17.18. but Iſmael prayed not with him, and therefore they benefited him not, verſ. 21. So did Samuel pray for Saul, 1. Sam. 15.35. but Saul was careleſſe of himſelfe; and therefore God bids Samuel ceaſe praying, Chap. 16.1. So Ezek. 14.14. Wee ought ſo as we deſire to obtaine temporall, or ſpirituall bleſſings by the prayers of others, to ioyne alſo our prayers with theirs.

All this while wee heare of no petition, this poore man is brought before Chriſt, and there hee lyes, none ſpake a word for him, nor yet himſelfe for himſelfe. Neuertheleſſe doth Chriſt worke this great miracle on him.

Here note, firſt, Chriſt his readineſſe to grant vntounto vsus the deſires and groanes of our hearts, when he knowes them before that we doe vtter them. Dauid did but thinke to confeſſe, and God forgaue, Pſalm. 32.5. Exod. 14.15. Neh. 2.4. Luk. 15.18, 19, 20.

Vſe. For comfort of them, who through feare, griefe, or trouble of minde, are not able to expreſſe their deſire. 2. If God doe accept a deſire, how much more a faithfull prayer.

p. 148Secondly, in the parties, note by their ſilence, that they thought it ſufficient to make knowne vntounto Chriſt this mans caſe, by laying him before him, without preſcribing how, or when to cure him. In like manner muſt we wait patiently on Chriſt, not appointing him the time, place, or meanes of deliuery. So much for the occaſion of this Miracle.

Verſ. 5.

Sonne, [man, Luk. 5.20.] [bee of good cheere, Matth. 9.2.] thy ſinnes are forgiuen thee.

6. And there were certaine of the Scribes ſitting there, and reaſoning in their hearts.

7. Why doth this man ſpeake ſuch blaſphemy? Who can forgiue ſinnes but God onelyonly.

8. And immediately when Ieſus perceiued in his ſpirit, that they thus reaſoned with themſelues, he ſaid vntounto them, Why reaſon you theſe things in your hearts?

9. Whether it is eaſier to ſay to the ſicke of the Palſie, Thy ſinnes are forgiuen? or to ſay, Ariſe, and take vp thy bed, and walke.

10. But that yee may know that the Sonne of man hath authoritie in earth to forgiue ſinnes, he ſaid to the ſicke of the Palſie,

11. I ſay vntounto thee, Ariſe, and take vp thy bed, and get thee to thine owne houſe.

IN theſe words is laid downe the manner of curing this ſicke man: wherein note, firſt, the preparatiue vntounto it. Secondly, the cure it ſelfe, Ariſe, take vp.

The preparatiue, [thy ſinnes are forgiuen thee, &c.] by reaſon of the cauill of the Scribes is amplified by

Firſt, a moſt gratious conſolation.

Secondly, a malicious oppoſition againſt the ſame.

Thirdly, a iudicial defenſe and apology for his ſaying againſt thoſe Scribes.

Firſt, the conſolation: in it obſerue, firſt, a compellation: ſecondly, an exhortation: thirdly, an abſolution.

In the compellation note firſt in generall, the admirable gentleneſſe of Chriſt towards this man, that though this was done p. 149in time whileſt he was preaching, & ſo ſeemed to interrupt him: yet ſeeing his ſincere and faithfull heart, he doth not reproue him, but receiueth him, with great kindeneſſe and compaſſion.

Doctr. God reiecteth none, that come to him with a faithfull heart. And though he ſeemeth ſo to do Matth. 15.22. yet he doth not indeed reiect her, but for the manifeſtation of her faith, he trieth her, knowing in himſelfe before that, for all his deniall, ſhe would not goe away.

Ʋſe Is for incouragement to come to Chriſt.

Man] Chriſt taketh notice of his mould and condition, and in that regard doth pittie and ſuccour him. See Pſal. 103.14. And in like may we lay forth our fraile condition as an argument to moue God to pittie.

Sonne] a title of fauour and honour.

Doct. Chriſt doth account all faithfull men his ſonnes and children. Where Diues in Hell is called Sonne, it is ironically ſpoken, and by way of vpbraiding; Luke 16.25. as the vnworthy gueſt is called Friend; Matth. 22.12. The vſe is Pſal. 103.13.

The exhortation is ſet downe by Matthew chap. 9.2. Bee of good cheere. And it is oppoſed to a kinde of feare and doubt, that was in this man; by reaſon of his ſinnes: though he had Faith, yet it was not without doubting; Chriſt therefore knowing his caſe, applies a fit remedie for the ſtrengthning of his faith.

Doct. Chriſt doth not reiect a weake faith, which ought to be a great incouragement vntounto vsus, if ſo be that we can finde in our ſelues any euidence of the beginning of true Grace.

The Vſe Is to teach vsus how to carry our ſelues towards thoſe that are ſicke, to applie remedies according to their wants; eſpecially, if they be afflicted in minde, then to yeeld vntounto them all the comforts we can; Prou. 18.14.

The third part of Conſolation is the Abſolution, where we may note that Aſſurance of the remiſſion of ſinnes is a moſt ſoueraigne ground of comfort.

For our ſinnes being forgiuen, all things turne to our Good. It being ſinnes alone, that makes vsus miſerable. Secondly, obſerue p. 150the difference of Chriſt his manner of pronouncing abſolution of ſinnes from that both of extraordinary Miniſters; as Prophets, and Apoſtles, and of ordinary Miniſters, ss alſo of Priuate Chriſtians.

Chriſt being God and Man, the Mediator of Mankinde, hath purchaſed by his death remiſſion of ſinnes: ſo that hee can pronounce abſolution of them, in his owne Name, and not only pronounce it, but alſo actually giuegive remiſſion of ſinnes.

Prophets and Apoſtles did pronounce it in Chriſts Name, &c. thhat conditionally, vponupon condition of faith and repentance, alſo they could by inſpiration, know whether a mans ſinnes were forgiuen or not.

Ordinary Miniſters, are Gods Embaſſadors; and in Chriſts ſtead, by vertue of this Office and Function, in which they are placed for the comfort of diſtreſſed ſoules; vntounto whom, vponupon condition of faith and repentance, they may pronounce abſolution.

Priuate Chriſtians can doe no more, but tell their brethren of the promiſes of God, and comfort them with the conſolations of the Scripture, but to pronounce abſolution of ſinnes, is not in their, but the Miniſters authoritie, and commiſſion.

3. We may here note, how Chriſt ſhewes himſelfe to be a faithfull Phyſition, in that he ſtrikes at the roote, and firſt takes away the cauſe of the diſeaſe, viz. his ſinnes. The like courſe is to be vſed with ſicke perſons, to labour firſt to bring them to a ſight of their ſinnes, and repentance for them, and ſo to apply remedies for their diſeaſes.

4. Chriſt obſeruing the faith of this man, doth preſently pronounce remiſſion of ſinnes. Where note that remiſſion of ſinnes ariſeth from the free mercy of God, without any workes.

5. The mans friends came only for the curing of his bodily diſeaſe, and Chriſt beſtowes on him a greater benefit, hee forgiues him his ſinnes. Hence wee learne that Chriſt doth giuegive greater and better things to thoſe that come to him in Faith, then themſelues doe deſire. So Iacob deſired but food and apparrell, p. 151and God gaue him great riches. See Pſal. 21.4. Ephe. 3.20. For God hath an eye to his owne bountie, and what it becomes him to giuegive, and more reſpects our neede, then our requeſt: and therefore ſometimes denies our requeſt, granti…g vsus a greater benefit another way, as to Paul.

In the Oppoſition made againſt this ſpeach of Chriſt, beginning at the 6. verſe, let vsus as in the former part of this ſtory, conſider the differences that are betweene the Euangeliſts, in ſetting of it downe; and firſt in addition.

Matthew …ddes chap. 9. verſe 4. foreign Euill things.

Verſe 8. Who had giuen ſuch great power to men.

Marke addes, verſe 8. In his Spirit.

Verſe 9. This clauſe, whether &c. to ſay to the ſicke of the Palſie.

Verſe 9. That he ſaith, take vp thy bed.

Verſe 12. We neuer ſaw ſuch a thing.

Luke chap. 5. addes verſe 25. that he went home glorifying God.

Verſe 26. That the people were filled with feare.

Verſe 26. We hauehave ſeene ſtrange things.

2. In varietie of phraſes. As Matthew ſaith; [they ſaid.] Marke, they reaſoned in their hearts. Luke, they beganne to thinke or reaſon.

In this oppoſition we may note theſe parts.

1. The parties oppoſing; Scribes and Phariſes.

2. The manner of their oppoſition; in their hearts.

3. The matter they oppoſe; Blaſphemie.

4. The ground and reaſon of it; who can forgiue ſinnes &c.

Parties oppoſing weare Scribes and Phariſes, of whom we heard before that they were accounted learned expoſitors of the Law. Whence we obſerue, that learning not ſanctified, makes men to bee the greater enemies to the Truth, of God. The people wee ſee did glorifie God, it was the Scribes and Phariſes, that cauilled againſt Chriſt preaching. So Ier. 26.11. Heretikes hauehave beene alwaies learned men. And among Papiſts, p. 152the Ieſuites are moſt learned.

For learning ſeparated from grace, puffeth vp, and maketh men ſelfe-conceited. So that they ſet all their wit and learning to diſgrace, and defame others.

Vſe Is for Schollers, to pray God to Sanctifie their learning, vntounto them. Alſo that the people, who from the vniuerſities, doe receiue Miniſters; doe pray for them, that God would ſanctifie and ſeaſon their learning with his Grace.

Manner of oppoſing was that this conceit was but yet in their hearts, they vttered it not, they did not fret, fume, and depart away, diſdaining to heare ſuch blaſphemie, but they ſit ſtill, and carry a ſmooth face, minding to watch their opportunitie afterwards.

Hypocrites do then deuiſe greateſt miſchiefe in their hearts, when they carry faireſt faces. Ezek. 14.1, 3. & chap. 33.31. Iudas carried ſo fare a face, that none of the Diſciples ſuſpected him of treacherie, eueryevery one was more affraid of himſelfe; Matth. 26.22.25.

Vſe To teach vsus to bee wiſe as Serpents, not to truſt men vponupon ſhew and outward appearance, when they come to heare the Word, and are attentiue vntounto it. Chriſt did it not. Ioh. 2.24. For he ſaw that they had hollow hearts. Act. 9.26.

The matter they lay to his charge is Blaſphemie; now to Blaſpheme, is to impeach the name and credit of any: and is attributed to man. 1. Cor. 4.13. Iud. verſe 8.

But the common vſe hath more principally attributed it to God: and ſo it is taken in double reſpect. Firſt, when ſomethings derogatorie to the diuine Maieſtie, is attributed to him: and then ſome word is added, as blaſphemes God, the Name of God, &c. Reue. 16.9.11. Secondly, when ſome thing proper to God is attributed to man, and then it is ſaid ſimply, he blaſphemed; Matth. 26.65. This ſinne was puniſhable by death. This great offence they lay to his charge, the more to bring him in danger, and ſee how they aggrauate it as appeares by their diuers queſtions, ſet downe by the Euangeliſts.

Doct. Malice doth make men aggrauate eueryevery thing to the vtmoſt, as Korah. Numb. 16.3. the Princes conſpiring againſt p. 153Daniel Dan. 6.13. and Haman. Eſt. 3.8. Tertullus Acts 24.5.6.

Vſe. To teach vsus that if we liue among malicious men, wee carry our ſelues wiſely, and warily, ſo that wee may iuſtifie whatſoeuer we doe.

Ground and reaſon of their oppoſition, is in theſe words, [who can forgiue ſinnes, but God only. Where firſt in generall note, that nothing can be ſo comfortably ſpoken, but malicious enemies will peruert it to the contrary. Chriſt comforted this man, by pronouncing forgiueneſſe of ſinnes to him; they impute this to Chriſt, as a matter of blaſphemie: becauſe there is ſuch men, a ſatanicall ſpirit, which like poyſon, turneth the ſweeteſt things into venome.

More particularly in the reaſon of this their Cauill, we may ſee that the ground is true and good, but their fault is in the application. It is true.

1. That, that which properly belongeth to God, cannot be attributed to man.

2. That forgiueneſſe of ſinnes, is proper to God.

3. That man, cannot forgiue ſinnes.

4. That Chriſt in taking this power to him, tooke that which belonged to God. All theſe, the reaſon truly implies. Yet neuertheleſſe, the concluſion which they draw from hence that Chriſt Blaſphemeth, is falſe, and blaſphemous.

In which points, our aduerſaries the Papiſts, goe beyond theſe Phariſes, who attribute the power of binding the conſcience proper only to God, to mans alſo; who beſides Chriſt, giues vntounto the Pope, and other, power to forgiue ſinnes and the like.

In this reaſoning of the Scribes and Phariſes, we may note two faultes of them. Firſt, that without further inquiring they did raſhly accuſe Chriſt of Blaſphemie, vponupon that ſpeech; they might hauehave interpreted it as ſpoken prophetically. Secondly, in that they did not ſee that he had power and authoritie, to doe that which he did. They did wilfully winke at all thoſe euidences, and teſtimonies of his diuine power, which were manifeſted among them, and were eſpecially knowne to p. 154ſuch learned men as they, the ſignes of his birth; his diſputing with them, his miracles and the like; by which many others were conuerted. And therefore Chriſt bids them take heed, leſt they ſin againſt the Holy Ghoſt, by denying ſo plaine a truth.

So that we ſee that theſe Scribes and Phariſes, thinking to accuſe Chriſt of Blaſphemie, doe themſelues Blaſpheme, in denying vntounto God that which doth belong vntounto him; viz. power to forgiue ſinnes.

Doct. Slanderous accuſers of Innocents, are guiltie themſelues of the ſame crime, which they lay to their charge; Mat. 26.65. which is brought to paſſe by the ſeuere Iudgement of God, that they may be found out in their owne wickedneſſe, and be made the more inexcuſable.

So dealt the Papiſts in accuſing our Doctrine, as a Doctrine of libertie, when none is more licentious, then their owne, &c.

Doct. Secondly, from their falſe conſequence, we may obſerue the Diuels Logicke, teaching men from true grounds to gather falſe concluſions; that by the truth of the ground, mens eyes may bee bleared: as Heretikes, and Idolaters, alwaies hauehave done; alleadging Scripture alwaies for their aſſertions.

Vſe, Is not therefore to diſlike the Scripture, accounting it with the Papiſts a leaden rule; but to trie the conſequences drawne from thence, and to labour that on this foundation we build Gold, not Stubble, Hay, and Straw. So much for the Oppoſition.

Wee are now come to Chriſt his Apologie, where before wee handle the Defence; wee hauehave to conſider how Chriſt knew of this their Cauilling.

Luke ſaith he knew their thoughts.

Matthew, that he ſaw them, which is more then knowing; for that he might hauehave done by ſome outward ſigne.

Marke, that immediately as ſoone as they began to thinke, Ieſus perceiued in his Spirit.

Doct. Chriſt knowes the very ſecrets of mens hearts, bee they enemies or friends; as of his Diſ…iples; Luke 9.47.

p. 155The Reaſon is here added by Marke, hee perceiued their thoughts in his Spirit, by his Diuine Power and Godhead; 1. King. 8.39. Act. 1.24. And herein is the difference betweene Chriſt and the Prophets, who knew many times the thoughts of men, but it was by reuelation, and inſpiration; 2. King. 4.27.

This was another euidence againſt the Scribes and Phariſes to conuince them, that the thoughts of their hearts, ſhould thus be knowne to Chriſt, no man telling him of them.

Vſe, Firſt, for inſtruction, to hauehave a ſpeciall regard of our hearts, when we come before Chriſt.

Secondly, for Conſolation in regard of enemies, that whatſoeuer they imagine againſt the Church, ſhall not hurt vsus, ſeeing Chriſt knoweth all their deuices, and will preuent them; 2. King. 6.12.

Secondly, in regard of our ſelues, that though men ouerlooke vsus, and regard not that ſeruice which wee performe to God; yea, nickename vsus for it: yet Chriſt which knoweth the heart willl reward vsus. See Matth. 6.6.

In the Apologie is firſt a reproofe; Chriſt reprooues them: Why reaſon ye theſe euill things in your hearts? So that malicious ſlanderers are to hauehave their faults plainely reproued. Pſal. 50.21.

Secondly, the Defence it ſelfe, where firſt, note in generall, in as much as Chriſt ſtands to that he hath deliuered, it being a truth, and denies it not, though his enemies had raiſed a ſlander vponupon it; that, Truth is not to be denied for the cauilling of men, and their oppoſition againſt it; Gal. 2.5. wherein Peter halted verſe 11.12.

Becauſe Gods Truth is more pretious then Pearles, and no part of it is to be loſt.

Secondly, In ſhrinking from the truth, we feare man more then God.

Thirdly, wee giuegive aduantage to the aduerſarie, and make him bold; and alſo we diſcourage the weake brethren.

Secondly, In particular we ſee that the Phariſes and Scribes, oppoſed againſt him, that he had taken too much vponupon him, p. 156namely, a propertie of God to forgiue ſinnes. Chriſt denieth not that hee had taken this vntounto him, but ſaith hee tooke no more vponupon him, then hee had right and authoritie to doe; namely, to forgiue ſinnes in his owne Name: and that he hath this authoritie in a thing inuiſible, hee proueth by a viſible effect of his Diuine Power. The Phariſes reaſoned thus: He that is man and not God, cannot forgiue ſinnes. Chriſt is man, and not God: therefore Chriſt cannot forgiue ſinnes. Chriſt to the contrary proueth that he is God, and not man only; in that by his bare Word, hee could cure a man deſperately ſicke: wherefore being God, hee tooke vponupon him no more then lawfully he might.

The Argument ſtandeth thus: Hee that hath an abſolute power ouer diſeaſes, he hath authoritie to forgiue ſinnes. But I, ſaith Chriſt, hauehave an abſolute command ouer diſeaſes: therefore I hauehave authoritie to forgiue ſinnnes.

The Propoſition, is laid downe verſe 9. where both theſe effects, viz. forgiueneſſe of ſinnes, and curing of a bodily diſeaſe, are compared together, and ſhewed to be of like hardneſſe and eaſineſſe, that it is of like power and authoritie, to doe the one, as the other; wherefore if they could not deny this outward viſible effect to be wrought by a Diuine Power, neither could they doubt of the other, though inuiſible. And for a further ſtrengthning of the argument, it is laid downe Interrogatiuely, Chriſt referring it euen to his aduerſaries, to be Iudges, whether it were not ſo or no.

Obiect. But here a queſtion will be mooued, whether the curing of a bodily diſeaſe, and the forgiueneſſe of ſinnes, bee equall; one as hard and as eaſie as the other: for as much as it ſeemeth that ſinnes of the ſoule are more hardly cured, then diſeaſes of the body.

Anſw. Firſt, theſe are compared not one with another, but in regard of humane power, becauſe both are aboue humane ſtraine; and neither can be done without diuine power. Secondly. Being compared with the Power of God, they are both alike; for in reſpect thereof, there is no difference of eaſineſſe or hardneſſe; 1. Sam. 14.6. 2. Chron. 14.11. Thirdly, p. 157this is ſaid in regard of their earthly conceit and dull vnderſtanding. For that a man but now ſo deſperately ſicke, ſhould on a ſudden be perfectly cured; this in their conceite ſeemed the greater worke. Fourthly, Sickneſſe is a fruite of ſinne, and he that can remooue the effect, can as eaſily remooue the cauſe.

To ſay,] that is, ſo powerfully and effectually, to ſay that the thing ſhall be done.

Doctr. Outward viſible things obiected to our ſences, are great meanes to helpe our vnderſtanding, in conceiuing of things inuiſible, and to ſtrengthen our Faith in beleeuing of them; Rom. 1.28. Pſal. 19.1.

For this end did Chriſt worke all his miracles, that in them we might ſee him to bee an Alm…ghtie Sauiour, to cure all the diſeaſes of our ſoules, to looſe all the workes of the Diuell, and to ſaue vsus from death, and him that had the power thereof. This collection is plainely expreſſed by Matth…w, chap. 8.17.

For earthly we are, and beſt vnderſtand earthly things, by comparing whereof with ſpirituall things, wee come by little and little to vnderſtand them; Ioh. 3.12. and for this cauſe did God in former times giuegive ſignes vntounto his people, his Seruants and Prophets; as to Moſes, Gedeon, &c.

Vſe, Is for vsus to helpe our ſelues by theſe outward meanes. Doe we doubt of Gods Prouidence, to conſider the making and preſeruation of all things; of the Reſurrection, that which the Apoſtle ſaith; 2. Cor. 15.36. of the manner how wee are fed by Chriſt, and how our ſinnes are waſhed away by his blood, to conſider thoſe things which are ſet forth vntounto vsus in the Sacrament, &c.

Next followes the Application of this argument, which is laid downe by Inuerſion. The aſſumption. viz. [But I hauehave an abſolute command ouer diſeaſes] is laid downe verſ. 11. by an euident proofe of a deede done. The concluſion is verſ. 10. by an infallible inference from the reſt, viz. That ye might know, that the Sonne of Man, hath Power to forgiue ſinnes on Earth.

p. 158We will handle them in order, as the Holy Ghoſt hath ſet them downe. In them we may obſerue the manner of curing this man; and firſt the end why. Secondly, The meanes how hee was cured: viz. the imperiall charge and command of Chriſt.

The end was that they might know hee had power to forgiue ſinnes.

Doctr. Chriſt had a further end in his micacles, then a bodily good vntounto thoſe that were cured. A higher myſterie is contained in them, namely that in curing of our bodies hee might ſhew himſelfe the Sauiour of our Soules, &c. as is declared before.

Vſe, Is that we read not theſe miracles as bare hiſtoricall narrations, but that we conſider in them the Almightie power of Chriſt: otherwiſe we miſſe of the fruite and benefit of them, for the ſtrengthening of our Faith in him.

More particularly in this End conſider we foure points.

1. Whoſe good and inſtruction it was he aimeth at.

2. The title that he giueth himſelfe.

3. The ground whereupon he doth this worke.

4. The Place.

1. Chriſt labours to inſtruct thoſe that are contrary minded, his aduerſaries the Scribes and Phariſes that cauilled at his Preaching. He might hauehave reſted himſelfe in the approbation of his Heauenly Father, the teſtimonie of his owne conſcience, the witneſſe of his Diſciples that his Word and Doctrine was true, and in that former proofe of Diuine power which hee had giuen them, in diſcouering vntounto them the thoughts of their hearts: neuertheleſſe ſeeing them thorow blindneſſe, and malice, not yet throughly inſtructed, hee labours by further proofe to ſhow them their error, and to bring them to knowledge of the truth. Thus he deales with them againe; Marke 3.22. &c. Conuincing them of error by many arguments: and generally wee may obſerue of Chriſt, that neither the dulneſſe of his hearers, their impious ſcoffing, nor their ſlanderous cauilling, did hinder him from ſtriuing to inſtruct them further; as Nicodemus his dulneſſe. The ſcoffe p. 159of the woman of Samaria; Ioh. 4.11. wherein Chriſt followed his Father; Eſay, 63.2. and the Apoſtle the example of Chriſt, in labouring to giuegive vntounto Iewes and Gentiles, vnderſtanding and knowledge of thoſe things, which they ſo much oppoſed againſt; and in this all Miniſters ſhould follow their example. 2. Tim. 2.25. where the reaſon of it is alſo ſet downe, If thoſe places be obiected; Act. 18.6. & 19.9. Tit. 3.10. and that therefore thoſe that are peruerſe, may bee preſently giuen ouer: thoſe places ſhew rather the contrary, for by them we ſee that the Apoſtles did labour firſt to inſtruct them, and left them not, till they ſaw them obſtinate.

2. The title is, Sonne of man: which is in Scripture taken ſometime generally, and indefinitely for all the ſons of Adam, mankinde, as Iob 25.6. and ſometime for man corrupt, in his corrupt eſtate, as 1. Sam. 26.19. Gen. 6.2. Pſal.

More particularly it is giuen to the Prophets, and eſpecially to Ezekiel, more then to any of the reſt, to put him in minde of his infirmitie, that he ſhould not be proud through reuelations. After a more peculiar manner it is attributed, and moſt commonly it is vſed by himſelfe, when hee ſpeaketh of himſelfe, but once giuen by any other to him, namely; Act. 7.56.

Mark. 2.13.

And he went forth againe by the Sea ſide, and all the multitude reſorted vntounto him, and he taught them.

14. And as he paſſed by, hee ſaw Leuithe Sonne of Alpheus, ſitting at the receit of cuſtome, and he ſaid vntounto him, follow me, and he aroſe and followed him.

THis is the ſixteenth Hiſtory of the firſt yeere of Chriſt his publike Miniſtery, and it is the laſt which is recorded by the Euangeliſts of that yeere. That it followes next vponupon the Hiſtory afore going, appeares in that, by all the three Euangeliſts that record it, it is placed next after; It is recorded here and by Matthew 9.9. and by Luke 5.27.28. Matthew hath nothing but what the other hauehave. Marke addes the p. 160whole, 13. verſe, and ſecondly that he was the Sonne of Alpheus.

Luke verſe 27. expreſſely calleth him a Publican, which is alſo implied by the other. and verſe 28. addes that he left all. In varietie of phraſes, Matthew and Marke ſay, as hee paſſed by. Luke, as he went forth. Matthew ſaith, from thence. Luke after theſe things. Wherein is no difference. Mark and Luke call him Leui. Matthew by a knowne name cals him Matthew. The ſumme of this Hiſtorie is, the calling of one of Chriſts Diſciples, and in number the ſixt. The firſt was Philip, Simon, or Peter and Andrew; Ioh. 1. and Iames, and Iohn Marke 1.

The parts of this Story are firſt Chriſts preparation vntounto this worke, viz. his preaching; whereof note; Firſt, the time [againe] ſhewing that this was done immdiately after the former. Secondly, the place towards the Sea ſide; Thirdly, the occaſion, the reſort of the people; Fourthly, the Act it ſelfe, he preached vntounto them the Word of God: which we will but briefely run ouer, hauing beene handled heretofore in other Hiſtories.

1. Here in generall, we ſee how ready Chriſt is to doe one good worke after another. Secondly, how ready he is ſtill to affoord more and more meanes for the ſtrengthning of Faith, when he ſeeth any beginnings thereof; hauing now ſeene what effect the former miracle had wrought in the hearts of the people, how they were amazed, how they wondred, how they glorifie… God for it, &c. Here vponupon to confirme their faith, he doth againe preach vntounto them, and performe this great worke, in forgiuing the ſinnes of this Publican, as before hee had forgiuen the ſinnes of the palſie man. Thus God ſent an interpreter to the Eunuch, whileſt hee was conſcionable in the vſe of ſuch meanes, as God afforded him. And this did Chriſt promiſe to Nathaneel Ioh. 1.50.

2. The place is the Sea ſide, noted to ſhew that the place of the receite of Cuſtome, was nigh the Sea ſide. Where we may note againe, that which hath beene often obſerued vponupon like occaſion, that Chriſt hauing the opportunitie to preach, p. 161maketh vſe of any place, as wee may doe likewiſe in caſe of neceſſitie.

3. In the occaſion note the readineſſe of the People to heare.

4. And againe, Chriſts readineſſe to inſtruct them, of both which hath beene ſpoken at other times; as alſo that Chriſt doth account this viz. Preaching his chiefe worke: when they would hauehave made him a Iudge, he refuſed it. And it codemneth the practiſe of many Miniſters of the Word now a dayes, who buſie themſelues in other matters, who will bee Iuſtices of peace, and decide controuerſies, &c. But regard Preaching leaſt of all.

In the worke it ſelfe, note:

1. The Occaſion of this mans calling, namely Chriſt paſſing by that way, and ſeeing of him; which came not by chance, and fortune, but of the purpoſe of Chriſt, and the good prouidence of God directing. Where note that fit occurrences of matters are euident ſignes of Gods prouidence, but of this heretofore.

2. He ſaw him: Chriſt ſaw Leui, and not Leui Chriſt, which ſhewes the preuenting grace of Chriſt.

2. The Partie called, who is deſcribed firſt by his name, that is Leui, which is an Hebrew name, and ſhewes that this man was a Iew. It was firſt giuen to Iacobs three ſonnes. Gen. 29.34. where the ſignification of it is to be ſeene. This aggrauates the matter, that he being a Iew, was yet a Publican.

This name of Leui, was in time worne out, and hee not commonly knowne by that name, but by his other name of Matthew, and yet Marke and Luke, writing of him now liuing doth vſe this name, thereby ſhewing their charitie, in concealing of his faults and blemiſhes.

2. Matthew which is likewiſe an Hebrew word ſignifying giuen; but it is alſo a Greeke, or a Romane name, and it might be giuen vntounto him to blot out that former infamie, that he being a Iew, would yet be a Publican, and an extortioner of his owne nation: by this name he was moſt commonly knowne, p. 162and yet himſelfe writing of himſelfe, ſpareth not to vſe this name, regarding more the glory of God, and the good of the Church by this his conuerſion, then his owne credit and reputation. So Dauid doth in the title of the 51 Pſalme. So Paul, 1. Tim. 1.13. but when he ſpeaketh to the honour of himſelfe, he ſpeaketh in the third perſon, 2. Cor. 12. for it was not themſelues, nor their owne honour they ſought for, but the manifeſtation of the grace of God.

This firſt ſhewes, by what Spirit they were guided, not of fleſh and blood, but by the Spirit of …od, of humilitie and meekeneſſe. The wicked indeed may acknowledge their faults themſelues, but they ſpeake not of them with ſhame, as doe thoſe men. This humble ſpirit in any man, is a ſigne and euidence of the Spirit of God.

Secondly, this makes for the truth of the Story, that the Writers thereof makes ſuch conſcience of the truth, when it doth tend to glory, that withall they let not to publiſh their owne blemiſhes. Now if a man will lye, he will do it to ſaue his owne credit and reputation.

Secondly, he is deſcribed by his Parentage; he is the ſonne of Alpheus; not he that was the Father of Iames and Iudas the Apoſtles, Luk. 6.15, 16. but another, who whether they were of kinne, or no, it is not expreſt; onelyonly this is noted, that theſe two Alpheus had ſonnes that were Diſciples. This is noted to ſhew the truth of the Story.

Thirdly, by his Office, Luke calleth him, chap. 5. verſ. 27.2 Publican, expreſly. Now Publicans were certaine Officers in the Romane Empire, which did gather vp the tribute that was to be paid, and ſuch gifts as were giuen. And becauſe the goods of the Empire were called Publica, hence came the name of Publicans; an office in it ſelfe lawfull: for Iohn, when the Publicans came vntounto him, bid them not leaue their Calling as vnlawfull, but deale honeſtly in it; Luk. 3.13. Yet were theſe Publicans vile perſons, and vilely accounted of; either becauſe they were ſo in the eſtimation of the Iewes, who accounting themſelues a free people, could not endure to be vnderunder tribute, and ſo hated thoſe that were gatherers of the tribute: or elſe p. 163becauſe of their owne miſ-demeanour, beeing grieuous ex-actors and oppreſſors of the people, for they did farme the tribute of the Empire, and ſo did extort from the people much aboue the due for their owne gaine: as may appeare, Luk. 3.13. and by that of Zacheus, Luk. 19.8. ſo Matth. 5.46, 47. inplying thereby Publicans to be moſt grieuous ſinners, and in the cenſure of the Church, Matth. 18.17. whereby it appeares, that theſe Publicans were notorious wicked men, and odious to the people, and much more this man being a Iew, and ſo oppreſſed his owne Countreymen.

We hauehave heard before in the calling of the other Diſciples, how it pleaſed Chriſt to chuſe meane men to be his Diſciples; and here we ſee he chuſeth for his Diſciple, a vile notorious ſinfull man, that had a brand and marke aboue the reſt, which firſt ſhewes the freeneſſe of Gods grace; 1. Tim. 1.13. 1. Cor. 15.10. and ſecondly, the aboundant riches of his grace, verſ. 14. of the firſt of Timothy, the firſt Chapter. 3. Chriſt did it to this end, that the Apoſtles, and other miniſters of grace, ſhould the more boldly and confidently offer grace to the moſt vile and wicked perſons, conſidering that euen amongſt them there was one as vile as any. Fourthly, to encourage all ſorts, how wicked ſoeuer, to yeeld vntounto the grace of God offered vntounto them, 1. Tim. 1.16.

Vſe is, firſt, that we ſhould take notice of this grace of God, and obſerue what a great alteration it is able to make. This man, who before was counted amongſt the wicked, a moſt wicked perſon, is now eſteemed among the godly a holy man: he that was of a vile calling before, is now of a moſt glorious calling: before a moſt vile Publican, becauſe a Iew, now a a moſt glorious Apoſtle, becauſe alſo an Euangeliſt; for but two of the Apoſtles were Euangeliſts, Iohn and Matthew: See the like, Eſay 11.6, 7, 8.

Secondly, that none ſhould deſpaire.

Thirdly, to teach vsus to ſuppreſſe our cenſures concerning the latter end of any man.

Fourthly, that we thinke not the worſe of Miniſters, or of their Miniſtery, who in time hauehave been wicked liuers, ſwaggerers, p. 164and the like: for it pleaſeth God euen amongſt ſuch, to call many vntounto that Worke, pulling them out of the ſnares of the Diuell, that they may more pitty others, and apply the greater conſolations vntounto them.

Thirdly, the place where hee was called, was the Receite of Cuſtome, either a houſe whither they brought their tribute, or a table where he ſate with his money-bookes of account, and ſuch like.

Doct. God calles man when he left thinkes of it. Matthew was now buſie about his trade and gettings, hee little thought of Chriſt. So Paul is called, whileſt he yet breathed out ſlaughters.

To ſhew, that our conuerſion comes from the grace of God, that to him all glory may be giuen.

And this thing, if we apply to our owne ſelues, we ſhall find euer, that wee were conuerted when wee thought not of it; whereof this Hiſtory and the reſt are types, though not in regard of the extraordinary manner.

Fourthly, the manner of calling: it was done by the onelyonly word of Chriſt, Follow me. Which although it may ſignifie generally to leaue a former wicked courſe of life, and to turne to Chriſtianity, and ſo to follow Chriſt: yet here it ſignifieth more peculiarly to be with Chriſt, and to attend vponupon him: for thus did Chriſt traine vp his Diſciples with him, the more to fit them to their great Calling.

Note heare how powerfull the voyce of Chriſt is; he ſaith only, Follow me, and Matthew leaueth all, and goeth after him.

Fifthly, his obedience, hee left all that might bee an hinderance vntounto him: he followes Chriſt without caſting any doubts and difficulties how he ſhould be prouided for, that he had before vndergone the enuie of the people, and ſhould now incurre the diſpleaſure and hatred of the Phariſes, &c. but preſently without any more adoe followes him. And this teacheth vsus, when wee heare the voyce of Chriſt ſounding in our eares, and ſmiting our hearts, that we doe willingly and readily obey: but of theſe things more hath been ſpoken in handling the calling of the other Diſciples.