this is to be done when the slander or accusation is such as tends not onely to the disgrace of the Person slandered but also to the dishonour of God or to the discredit of Religion and of the Gospel Thus Eliah being accused of Ahab as the Troubler of Israel denied the Crime and cleared himself 1 King 18. 18. Thus Job being unjustly charged by his three Friends as an Hypocrite and great Offender justified and cleared himself Job 27. 5. God forbid that I should justifie you saith he till I dye I will not remove my Integrity from me my Righteousness I hold fast and I will not let it go c. Thus Jeremy being accused by the Priests and Prophets as one worthy to dye did justifie and clear himself against them Jer. 26. 12. Thus Paul being charged by Festus as if he had been mad justified himself Acts 26. 25. And thus our Saviour Christ often being falsly slandered by the Scribes and Pharisees did answer for himself confuting them and clearing his own innocency Object Object Matth. 26. 62. And Chap. 27. 12. being accused before the High Priests and Pilate he answered nothing Answ Answ The reason was 1. Because he had before sufficiently proved and manifested himself unto the World to be a most holy and innocent Person by his Life and Doctrine therefore he held it needlesse at that time to answer every accusation laid against him 2. He knew that the appointed time was then come in which he was to be accused and condemned to Death that he might by his Death accomplish our Redemption therefore he was silent suffering himself in our room and stead to be accused and condemned to Death Use Vse Be carefull of clearing our innocency when we are falsly slandered by the malicious and wicked Christians ought not to neglect their own good name and reputation but by all good means to preserve it from being blotted by unjust slanders and accusations Especially when the slanders are such as tend much to the dishonour of God or discredit of the Gospel we must then be most carefull to clear our selves of such false imputations laid upon us Qui fidens conscientiae suae negligit famam suam crudelis est Augustin So much of the Preparative to our Saviour's Apology viz. his Calling of the Scribes unto him that he might answer and confute them face to face The next thing to be spoken of is the manner of his answering viz. in Parables That is by comparisons or similitudes such as he used Ver. 24 25. Observ Observ It is a good and profitable course to teach by similitudes and comparisons taken from things familiarly known to us But of this upon the fourth Chapter Ver. 2. I proceed therefore to the matter of our Saviour's Answer to the Scribes And first To speak of his confutation of their slander In which he confuteth it by two Reasons The first Proving that he did not cast out Devils by the Devil as they charged him This he proved from an absurdity and inconvenience which would follow for so he should overthrow his own Kingdom This is confirmed by a two-fold Comparison 1. From a Kingdom divided against it self which cannot stand or continue Ver. 24. 2. From a House divided against it self which cannot indure Ver. 25. Then he applyes these Similitudes Ver. 26. unto Satan affirming that if he rise up against himself he cannot indure but hath an end The second Reason proveth That he cast out Devils by a stronger Power the Power of Satan even by the Power of his God-head called the Spirit of God Matth. 12. 28. and the Finger of God Luke 11. 20. And this he proveth also by a Comparison Ver. 27. No man can enter into a strong man's House c. How can Satan cast out Satan This Interrogation hath the force of a vehement Negation Q. D. It is a thing absurd and against reason that the Devil should oppose himself against himself and that one wicked Spirit should cast out another out of the Bodies Possessed It is therefore most unlikely that I should cast out Devils by the help of Beelzebub This is the sum and sense of the Words Satan One of the proper names given in Scripture to the Devil It is an Hebrew word signifying an Adversary or Enemy because the Devil sheweth himself a most malicious Enemy against God and Man Drive out It is cast him out by force out of such as are bodily Possessed with the Devil The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a forcible expulsion And if a Kingdom be divided c. That is be at variance and discord within it self through Civil Wars or Dissensions That Kingdom cannot stand It cannot continue in safety and prosperity but must needs come to a speedy ruine and overthrow A House Or Family Be divided against it self By reason of discord and strife among those that are of the Family And if Satan rise up against himself If he oppose himself against himself any way and so be at variance with himself He cannot stand That is His Kingdom and Tyrannicall Rule and Power which by God's sufferance he exerciseth in the World cannot long indure or hold out but must needs come to a speedy end He hath an end That is shall as certainly and speedily have an end as if it were already overthrown So much of the sense of the Words Observ 1 Observ 1. In that it is our Saviour's purpose here to shew that it is absurd and unlikely that the Devil should cast out himself or any way oppose himself and his own Kingdom because this would tend to the hurt and overthrow of himself and his Kingdom Hence we may observe That this is a property of the Devil that he is very carefull not to oppose himself and his own Kingdom which he exerciseth in the World amongst men He never fights against himself nay on the contrary he fights continually for himself and labours with all his might and policy to maintain and uphold his own Kingdom and Government which he exerciseth in the World 1 Pet. 5. 8. He walketh about like a roaring Lyon seeking whom he may devour that is labours continually in tempting Men to sin that so he may bring them to Destruction and so his Kingdom of Darknesse may be inlarged Therefore also he is called the Tempter because he doth continually labour in tempting Men to sin that so he may fill the World with sin and increase the number of the wicked and so in large his own Kingdom Hence also it is that Revel 12. 7. there is made mention of a battail between Michael that is Christ and his Angels and the Dragon that is the Devil and his Angels and it is said That the Dragon and his Angels fought Now this fighting is to maintain and uphold his Kingdom This shews that the Devil is so far from opposing himself or his own Kingdom that he labours and fights continually for himself and for maintenance
of his Kingdom Reas 1 Reas 1. He is most wise and subtil in his kind full of devilish and wicked craft and policy in which respect he is called the old Serpent Revel 12. 9. Now it stands not with this policy of Satan to oppose himself and his own kingdom and therefore he will not do it Reas 2 Reas 2. He knows that if he should fight against himself this were the ready way to ruinate and overthrow himself and his Kingdom speedily as our Saviour sheweth in the words following which he abhorreth to do Vse 1 Vse 1. See the reason why the Devil is not so busie in molesting and troubling the Wicked as he is in molesting God's Children which truly fear him neither doth he usually assault the former sort with violent temptations as he doth the latter the reason is because he hath the wicked already in his snare in which he holds them at his own will 2 Tim. 2. 26. They are already subjects of his Kingdom therefore it is no policy for him to fight against them He Possesseth them in peace therefore what need he fight against them to get them under his Power But as for God's Children because they are by the mercy of God escaped and delivered out of his Power and from his Tyranny therefore he labours by all means to bring them back unto his Kingdom of Darkness and this makes him so busie with them Herein he is like Pharoah who so long as the Israelites were subject to his Tyranny in Aegypt did not pursue them with an Host of armed Men but so soon as they were escaped from that bondage then he quickly made after them c. Use 2 Use 2. Let not wicked men think the better of their estate because they find not Satan so busie in tempting and molesting them as he is with some others This is no good sign not to feel any temptations or assaults of the Devil as some professe they do not But take heed to thy self if it be so with thee for this argues thee to be under his Power and that he hath thee as he thinks sure enough already because he fights not against thee Luke 11. 21. When the strong man armed keepeth his Palace the Goods that he possesseth are in Peace c. This is the most dangerous temptation as Luther saies not to be tempted at all Vse 3 Use 3. Comfort to such as feel great opposition of Satan against them molesting them much and often and so labouring to discourage them in their Christian course and profession This argues that they are not under the Power of Satan and that he doth not Rule and Raign in them as he doth in the Wicked that he hath no such Kingdom in them for if he had he would not so fight against his own Subjects Use 4 Use 4. See a reason why wicked Men are backward to set themselves against sin in others c. Observ 2 Observ 2. Further in that our Saviour asketh How Satan can cast out Satan we may gather this That evil Spirits or Devils cannot be forcibly driven or cast out of such as are Possessed by the power or help of the Devil but this must be done by the Finger of God Luke 11. 20 c. One wicked Spirit will not help to cast out another by force The reason is because if the wicked Spirits should thus fight against one another this were the way to overthrow their own Kingdom which they are most desirous to uphold See Stella in Lucam Object Object The Jewish Exorcists in our Saviour's time and in the time of the Apostles did cast out Devils from some that were Possessed in the name of Christ as appears Matth. 12. 27. Acts 19. 13. Now these being wicked Men who thus abused the name of Christ and so being no better than Instruments of Satan in that practise hence it may seem to follow That Satan by his Instruments may cast out Satan Answ Answ When any were dispossessed by those Exorcists either the Devil did voluntarily depart out of the parties possessed thereby to confirm and harden those Exorcists in that their wicked practise of abusing the name of Christ or if he were forcibly driven out then it was not done by the Power of Satan or of his Instruments but by the Power of God who may and doth sometimes use such wicked Men as Instruments to effect his own will in the working of such Miracles Matth. 7. 22. The like may be said of the Popish Priests casting out Devils Vse Use This shews what we are to think of the practise of those in our times who if they suspect their Children or Friends to be either bewitched or possessed with the Devil do hereupon seek to other Witches or Wizards as they call them for help This is both a wicked and a foolish practise 1. A wicked practise to go to the Devil in his Instrumenrs for help in this Case when they should go to God by prayer yea by prayer and fasting Matth. 17. 21. 2. It is a vain and foolish practise it being unlikely that one Devil should cast out another unless it be by collusion or voluntary compact between those wicked Spirits and that for some further evil end Mark 3. 24 25. And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be Dec. 12. 1619. divided against it self that House cannot stand Observ 2 OBserv 2. Hence we are taught That Discord and Dissension in any humane Society is most hurtfull and dangerous to that Society tending to the ruine and overthrow thereof if it be not prevented in time Gal. 5. 15. If ye bite and devoure one another take heed that ye be not consumed one of another that is if ye give your selves to strife and contention and thereby do hurt and injure one another take heed that this turn not to your ruine and overthrow Therefore strife and division amongst Men is compared to Fire Prov. 26. 21. As the coal maketh burning coals and wood a fire so the contentious man is apt to kindle strife Now we know it is the nature of fire to waste and consume all that it layes hold upon even so strife and discord in humane Societies is a means to waste and ruinate them Judg. 9. 20. Jotham saies Let a fire come out of Abimelech and consume the men of Shechem c. Also let a fire come from the men of Shechem and consume Abimelech c. The meaning is that a fiery Contention should be stirred up between them which should cause them to slay and murder one another and so afterward it came to pass This shews the hurt and danger of strife and discord amongst men that it it tends to the ruine of that society in which it raigneth This is true of all societies publick and private whether in the Church or in the Commonwealth whether in Kingdoms Cities or Families if discord and strife raign in them it is most
thee his sanctifying Spirit which may not only open thy understanding to conceive the Scriptures but thy heart also as he did the heart of Lydia to believe and yield obedience to the Word Pray with David not onely that he will teach thee the way of his Statutes but that he will also incline thy heart to his Testimonies Psal 119. ver 33 36. 2. Be diligent not onely in reading the Scriptures to gain knowledge but especially in hearing the Word opened and applyed in the publick Ministery of it This is God's speciall Ordinance not onely to enlighten the mind with knowledge but especially and principally to work upon the heart to renew and sanctifie it c. So much of the Persons slandering our Saviour Christ Now followeth the slander it self He hath Beelzebub c. Observ 1 Observ 1. In that our Saviour Christ who was most holy and free from all sin yet was accused by the Scribes as a wicked Person as one that had a Devil and did work by his help we learn this That the most holy and innocent Persons may look to be unjustly slandered and accused as evil Doers yea to have grievous Crimes laid to their Charge Our Saviour did all things well yet how often was he accused as an evil Doer c See this Point before Chap. 2. Ver. 7. Vse 1 Vse 1. Take heed of condemning or judging others to be wicked or ungodly onely upon the bare accusation of such as are themselves wicked for so we may condemn the most innocent even Christ himself If it be enough to accuse who shall be innocent Take heed therefore of giving credit to unjust slanders raised against others especially when they are raised by the profane and wicked against such as are godly and religious Vse 2 Use 2. Arm our selves to go through good and evil report to be burdened with false slanders though we walk never so uprightly And be not discouraged at all with such false accusations onely be carefull so to walk that none may truly or justly speak evil of us c. Observ 2 Observ 2. In that our Saviour doing a good work of mercy in casting out the Devil out of him that was both dumb and deaf yet was censured by the Scribes as if he did it by the help of Beelzebub This teacheth us That there is nothing can be so well done but the malicious and wicked will be apt to misinterpret it and to take it in evil part yea to censure and condemn it as evil and unlawfull Rom. 1. 29. The Heathen werefull of malice and they took things in evil part These properties are joyned together in them to shew that such as are malicious are also apt to take things in evil part The Scribes and Pharisees did maliciously interpret the best actions of our Saviour Christ taking them in the worst part See before Chap. 2. Ver. 7 and Ver. 16. Use 1 Use 1. Make this accompt to have our best actions sometimes hardly censured and maliciously perverted and taken in evil part And learn not to be offended or discouraged though we be spoken of for well doing Vse 2 Use 2. Let it be far from us to take the good actions of others in evil part Remember that this is the property of malice and there is nothing more contrary to love which thinketh not evil c. 1 Cor. 13. 6. Observ 3 Observ 3. Here is mention made of Beelzebub the Prince of Devils which argues that as there is a difference of order or degree of Preheminence among the good Angels some being called Angels some Arch-Angels c. so also it is among the evil Angels There is one that is the Head and chief over the rest who is therefore called the Prince of Devils in this place and elsewhere That which the Scribes and Pharisees here imply that there is a Prince of Devils that is one chief above the rest is not gain-said but rather seems to be granted by our Saviour Matth. 12. 27. And sometimes he is called the Prince of this World Joh. 12. and the God of this World 2 Cor. 4. Therefore also Matth. 25. 41. mention is made of the Devil and his Angels As among Pirates and Theeves there is one Chief c. Concerning this matter see Zanch. de operibus Dei Also Paraeus in Matth. 12. 24. and Mr. Bayne upon Eph. 6. 12. Use Use This seems to teach us that order and difference of Degrees amongst Men in all Societies as in the Church Common-wealth and Families is a matter pleasing unto God who is the God of Order and not of Confusion He hath appointed some order to be even among the evil Angels therefore much more doth he approve of it as necessary and profitable amongst Men and in all Societies of Men This being so should move us to love and like of order and to seek to maintain it as a mean to preserve peace among Men in all Societies Mark 3. 23 24 25 26 27. And he called them unto him and said unto them in Parables How can Satan cast out Decem. 5. 1619. Satan And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be divided against it self that House cannot stand And if Satan rise up against himself and be divided he cannot stand but hath an end No man can enter into a strong man's House and spoil his Goods except he first bind the strong man and then he will spoil his House VVEE heard in the former Verse of the wicked slander and accusation of the Scribes against our Saviour Christ Now followeth his Answer and Apology for himself Where consider three things 1. A Preparative to his Answer He called them unto Him 2. The Manner of his Answer He spake to them in Parables 3. The Matter of his Apology Containing two things 1. A confutation of their slander Ver. 23 c. to the 28. 2. An accusation or reprehension of them Ver. 28 29. He called them unto Him By this appears that they were not present with Him when they did so blasphemously accuse him but they uttered that accusation against him unto the People behind his back in his absence See Matth. 12. 24. Quest Quest Why was our Saviour so carefull to Call them to him and to answer and confute this slander seeing they being absent he might have passed it over and have taken no notice of it Answ Answ Because it was a very wicked and blasphemous slander tending directly not onely to the disgrace of our Saviour's Person but also to the utter discrediting of all his Doctrine and Miracles and consequently to the exceeding dishonour of God and hinderance of the Gospel therefore he would by no means let it passe unconfuted Observ Observ Such as are unjustly slandeted or accused by others ought not to neglect or passe over such slanders without taking notice of them but they should be carefull to confute them and to clear their own innocency Especially
then shall they find Satan ready to discourage and hinder them Moses so long as he lived a private life was quiet and free from opposition but so soon as he began to take upon him his publick Calling which was to be the Deliverer of God's People I say so soon as he did but begin this deliverance of God's People in avenging the cause of an Israelite against an Aegyptian presently the Devil so stirred against him that he was fain to fly into the Land of Madian and to live there 40 years The Apostles whilst they lived as private men we read not of any temptations they were troubled with but after when they had lived but a while in their Apostolical Office the Devil desired to winnow them Luke 22. 31. So Paul whilst he lived a Pharisee we read not that he was tempted but soon after his Calling to be an Apostle and when he was exercised in preaching then he was buffeted with the messenger of Satan 2 Cor. 12. 7. So Zach. 3. 1. when Jehoshuah the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him And this every one shall find true in experience if he will but observe it That the Devil will be most busy in tempting and disturbing him when he is about good Duties Is there any day in the week on which we meet with moe incumbrances to trouble and disquiet us than on the Sabbath What is the cause of this but the Devil whose policy it is thus to stir up hinderances to disturb us in the Duties of God's service upon that Day Again What hour of the Day is there in which we find our selves more disquieted and out of temper than at that hour and that time which we use to set apâ—â—t for private prayer This is nothing but a practise of Satan then to molest us and to cast stnmbling blocks in our way when we should be best imployed He knows that at such times we go about that which hinders his Kingdom therefore he labours so to hinder us Vse 1 Use 1. Be not discouraged from good Duties though we meet with many hinderances and disturbances at such times as we go about the performance of them Omit not the Duties because of such impediments as the Devil casteth before thee but break through them all rather than neglect a good Duty which thou shouldst perform as private Prayer Reading Meditation c. Let not all the stumbling blocks which Satan throws in thy way stop or hinder thy proceeding in the constant performance of such Duties but leap over all such blocks rather than be stopped by them in thy good course Know that this is usual with Satan to stir up hinderances when we should go about good Duties therefore look for this and withal be careful before-hand to watch against this policy of the Devil and be wise to prevent it Vse 2 Use 2. See the Folly and Ignorance of such who think all is well and that they are in good case because they feel no such disturbances from Satan no such temptations as others complain of But if it be thus with thee thou hast rather cause to suspect thy self and to be jealous of thy estate thou hast cause to fear thy self to be yet under Satan's power and to be yet holden in his snare at his Will and that thou hast not yet begun to set thy self to God's service for whilst the strong man armed keeps the hold the things that he possesseth are in peace Luke 11. 21. If thou be at peace within thy self in regard of temptations it is an ill sign for it argues thee to be yet in the Devil's service for he fights not against his own subjects or servants which are under his power because he hath them sure enough already but he fights by temptations against such as are gotten out of his service into the service of God that he may bring them again into his own service Presume not then of thy estate that it is good because thou art free from the temptations of Satan It is the greatest temptation not to be tempted Luther No sign of Grace to be without temptations but to strive against them to be humbled for them c. Use 3 Vse 3. This is for the comfort of such who are much molested with Satan's temptations and deeply humbled by them thinking themselves to be out of God's favour and to be none of his Children because they are so much tempted by the Devil whereas here we see the contrary that none are so much tempted as those who are most faithful in God's service which do most good and are imployed in the best Duties such as these because they are greatest enemies to the Devil's Kingdom therefore doth he bend his malice most against them Therefore the best men which have done most good in the Church have most complained of temptations So Paul Rom. 7. So Luther and Bradford So much of the circumstance of time when our Saviour was driven into the Wilderness to be tempted I proceed now to the person that drave our Saviour to be tempted viz. The Spirit Observ 1 Observ 1. In that our Saviour was effectually and strongly moved of the Holy Ghost to go to be tempted and did not go by the motion or will or command of Satan we learn That the temptations of God's Children come to them by the Will and Providence of God they come not to them by Chance or by the Will of Man or by the Will of Satan but by God's own appointment and disposing As Christ could not have been tempted of Satan if the Spirit had not driven and moved him to go to be tempted so the Devil cannot by his temptations molest any of God's Children unless God direct and dispose these temptations unto them by giving power and permission unto Satan to tempt them Reas Reas The Devil's power is limited and restrained by God's power and providence which is above him he is Potestas sub Potestate as St. Austin saies He could not molest the Herd of Swine without leave Mat. 8. much less can he tempt or molest God's Children without God's direction and permission We see this in Job whom the Devil could not touch any further than God gave leave to him 1 Chron. 21. 1. It is said that Satan provoked David to number Israel and yet 2 Sam. 24. 1. it is said also that God moved him to do it This shews that Satan cannot tempt or provoke any to sin further than God permitteth him to do it Use 1 Vse 1. Seeing the temptations of God's Children come unto them by God's special providence and appointment this must teach us not too much to fear such temptations nor to be discouraged by them For we may be sure that he which disposeth them to us will assist us in them and inable us to withstand them so as the Devil shall not have his Will of us The Lord directing
when and the Place where He preached I have spoken I have also spoken of the Preaching it self and in part also of the matter or Doctrine which He preached The meaning of the words was opened also the last time I will briefly name those Points of Instruction which were then observed and so proceed to that which followeth Observ 1 Observ 1. First from our Saviour Christ's Preaching I observed the Dignity of the Calling of the Ministry that it is an excellent and worthy Function and Office seeing our Saviour Christ himself refused not to execute it in his own Person This Point was the last day enlarged Observ 2 Observ 2. From the matter of his Preaching in that he taught the Gospel I observed that the Doctrine of Reconciliation with God and of Salvation by Christ is the chief and principal part of our Ministry c. Observ 3 It followeth Observ 3. From the Title given to the Gospel in that it is called The Gospel of the Kingdom we are taught the excellency and pretiousness of it in that it is the Word of the Kingdom Math. 13. 19. yea the Kingdom of God it self as it is called Math. 21. 43. That Doctrine by the preaching and Ministry whereof God doth erect and set up his spiritual Kingdom of Grace in mens hearts in this life beating down the Power and Kingdom of Sin and Satan in them and by which he doth also bring them to be partakers of his Kingdom of Glory after this life This may be confirmed by these places Psal 110. 2. The Word of God is called the Rod or Scepter of his strength because by it as by a powerful Scepter he ruleth in the hearts of his Elect in this life To this purpose also is that of the Apostle Paul 2 Cor. 10. 4. The weapons of our warfare are not carnal but mighty through God to cast down holds casting down the imaginations and every high thing that is exalted against the Knowledge of God and bringing into captivity every thought to the obedience of Christ Hence also is that Act. 26. 18. Paul is said to be sent to preach unto the Genriles to turn them from the power of Satan c. Therefore also at the preaching of the Gospel Satan is said to have fallen from Heaven like Lightning Luke 10. 18. Vse 1 Vse 1. See the misery of those that live without the Ministry and Preaching of the Gospel they must needs ly still in the Kingdom of Darkness and under the Power of Satan because they have not the means to draw them out of this miserable condition Where the Gospel is not at all preached or not profitably taught there Satan hath a Throne there he is a King and Soveraign ruling and raigning in the hearts and lives of such men causing them to yield service and subjection to him and to his Will This is the reason that such places where the Word is not preached are commonly so pestered with swarms of wicked and profane persons with Drunkards Swearers Sabbath-breakers unchaste Lovers No mervail seeing they have not the Word of the Kingdom amongst them which should beat down these sins and set up Christ's Kingdom in their hearts Miserable is the estate of such People Use 2 Vse 2. See the happiness of such a People as hath this Doctrine of the Gospel soundly taught amongst them the Kingdom of God may truly be said to come unto them and to be in the midst of them They have that Doctrine sounding in their ears which is the ordinary means to translate them from the Power of Satan to God's Kingdom c. therefore Capernaum is said to have been lifted up to Heaven because it had the Gospel preached to it c. Let such be thankful for this Doctrine of the Gospel which is preached to them and see that they bring forth the fruits of it answerable to the means they have had Use 3 Vse 3. To reprove those that contemn and set leight by the Preaching of this Gospel of God's Kingdom thinking it a needless matter to have so much Preaching and caring not how seldom they come to hear it absenting themselves upon trifling occasions c. These know not or consider not the excellency of the Gospel that it is the Word of the Kingdom the Scepter of God's Power the means to beat down the Holds of Sin and Satan in them and finally to bring them to God's heavenly Kingdom therefore they neglect so great Salvation and put from them the Word of Life forsaking their own mercy This contempt of the Gospel is one of the great and crying sins of this Land let us of this place take heed we be not guilty of it lest God take away this his Kingdom from us and give it to those that shall bring forth more fruit and make better use of it Math. 21. 43. Use 4 Vse 4. Make precious accompt of the Gospel and of the Preaching of it Love embrace and desire it above all earthly things Omit no occasion of hearing it unfolded by Preaching As we desire to have the strong-holds of Satan to be cast down in us and our sinful lusts subdued and brought under and as we would have God to reign and rule in us by his Spirit yea further as we would ever attain to God's Kingdom of Glory c. so let us attend diligently and conscionably on the Ministry of this Gospel of the Kingdom Ver. 15. And saying the Time is fulfilled c. Now the Evangelist doth more particularly set down the matter or Doctrine which Christ taught in his Preaching The sum of it consisteth of two parts 1. An Exhortation in the latter words of the Verse which is twofold 1. Repent 2. Believe the Gospel 2. The Ground or Reason of the Exhortation whereupon it is enforced which is also twofold The first taken from the state of the present time in that now the time of the coming of the Messiah was fulfilled The second from the neer approaching of his Kingdom First I will speak of the Reason or Ground of the Exhortation because that is first in the order of the words The Time is fulfilled The Time of the coming of the Messiah in the Flesh which was ordained of God and foretold by the Prophets is now accomplished He alludeth to those Prophecies of the time of Christ's coming which we find in the Old Testament especially Gen. 49. 10. and Dan. 9. 24. And the Kingdom of God is at hand or hath come near that is It is already begun to be fulfilled For the conceiving of this we must know that the Kingdom of God or the Kingdom of Heaven which is all one is taken sundry wayes in the New Testament Vide infrà in Cap. 12. 34. 1. Sometimes it signifieth the state of Grace in this life when God ruleth by his Spirit and by the power of his Word in the hearts of his Elect. So Rom. 14. 17. The Kingdom of God is Righteousness
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
although God never take away the gifts themselves wholly or finally from such to whom they are once given yet he may for a time take away the comfortable feeling and lively working of those Graces from such as are too careless in employing them well Use 1 Use 1. Beware then of hiding any good gifts bestowed on us of God Bury not thy talent in the earth with the unprofitable servant lest it be taken from thee as it was from him live not idly and unprofitably with thy gifts lest God punish thy unthankfulness by depriving thee of those gifts as he may justly do Vse 2 Vse 2. If it be just with God to take his gifts from such as do not use them well then how much more just is it with him to deprive such of them who abuse them to his dishonour God will be honoured with his own gifts therefore dishonour him not with thme lest he severely punish this sin in thee Mark 4. 26 27 28 29. And he said So is the Kingdom of God as if a man c. July 2. 1620. THis is the third Parable uttered by our Saviour and mentioned by the Evangelist in this Chapter The main Scope of which seemeth to be this To set forth unto us the vertue power and efficacy of the Word preached and to shew how God doth by means of it work grace in the hearts of his Elect. This is shewed here by a similitude taken from seed sowen in the ground by a husbandman which doth by the blessing of God fructifie in the earth and grow up after a secret manner unknown to the husbandman although he take no further care or thought for the growth of it after it is sowen Even so our Saviour meaneth that the Word being soundly and faithfully preached by the blessing of God upon it and by vertue of his Spirit accompanying the same doth fructifie and bring forth the fruit of saving grace in the hearts of Gods Elect and that after a secret manner unknown to man and to the Ministers themselves who preach the Word More particularly in this Parable we have four things laid down 1. The outward means by which the work of saving grace is usually wrought in Gods Elect namely the preaching of the Word resembled here by the Husbandman's casting of seed into the ground Verse 26. So is the Kingdome of God as if a man c. 2. From whence it is that the Word preached hath such vertue and efficacy to work Grace in the Elect not from the Ministers themselves which preach it but from God himself blessing his own Ordinance and accompanying it with the powerful work of his Spirit This is implyed Verse 27. where it is said that though the Husbandman sleep and rise up night and day that is do passe dayes and nights securely not taking care or thought how to make the seed fructifie yet it doth spring and grow of it self by the blessing of God upon it so that it is not the care of the Husband-man nor any means that he useth or can use after that he hath sowen the seed that can make it to fructifie but the cause hereof is the blessing and providence of God making the seed to spring and grow in the earth And this is further implyed Verse 28. when it is said that the earth bringeth forth fruit of her self that is not simply and absolutely of her self but by that vertue which God giveth unto it to make it fruitful and not by any vertue which it hath from the Husbandman that soweth seed in it Now by all this our Saviour's purpose is to shew That the efficacy of the Word preached in working Grace in the hearers is not from the Ministers that preach it but only from God himself giving a blessing to his own Ordinance The third Point to be considered is the manner how God worketh grace in his Elect by the Word preached This is set forth here in two things 1. That he doth work it after a hidden and secret manner unknown to man which is implyed Vers 27. when it is said The seed sowen by the Husbandman springeth and groweth up he knowes not how by which our Saviour would shew that the vertue and efficacy of the Word preached in working grace in the hearers doth exercise it self after a manner that is secret and unknown to man and to the Ministers themselves who preach this Word 2. That God doth work grace in his Elect by degrees in tract of time and not all at once on the sudden This is implyed Vers 28. when the Earth is said to bring forth first the blade then the ear c. whereby our Saviour implyeth That the Word preached is effectual by degrees to work grace and not all at once first it causeth a small and weak measure of grace to spring in them and then afterward by degrees causeth it to grow to more ripeness and perfection The 4th principal matter to be considered in this Parable is the issue or consequent that followeth after that the Word preached hath been effectual to work grace in the Elect when his fruit of grace is come unto due ripeness in them that is unto such a degree and measure as God hath appointed they shall attain to in this life then God doth at the time of the harvest reap and gather into his barn as it were this fruit that is the persons themselves in whom this fruit of saving grace is brought forth by the Word preached I say the Lord doth reap and gather them into his barn that is partly at the hour of death and partly at the day of Judgment which are the times of the Lords harvest he doth translate and take his Elect out of this life and make them partakers of his heavenly Kingdom Verse 29. Thus we see the principal Points contained in this Parable Now to speak of them more particularly in their order First of the first thing which is the ordinary outward means of working grace viz. the Ministery or Preaching of the Word Verse 26. So is the Kingdome c. The Kingdom of God Touching the divers significations of this phrase of speech I shewed you upon the first Chapter Verse 15. In this place it is used to signifie the preaching of the Gospel yet not the preaching of it barely considered in it self but together with the efficacy and vertue of it whereby it worketh grace in those that hear it preached This preaching of the Gospel together with the vertue and efficacy of it is called the Kingdom of God because by means of it God doth raign in the hearts of his Elect. As if a man should east seed into the ground By these words our Saviour implyeth That as sowing of seed is the means to bring fruit so the preaching of the Word is the means to bring forth the spiritual fruit of grace in men Doctr. See then from hence the excellency and necessity of the publike Ministery of the Word
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour