circumstances of them in the ear of a popish Priest But this confession of sins mentioned here is no ground for such Popish confession in the Priest's ear For 1. This confession of John's hearers was free and voluntary but the Popish confession is forced upon the People by a Law made binding them unto it once a year 2. This confession of John's hearers was not such a particular enumeration of all their particular known sins with the circumstances of them as the Papists require for John Baptist could not in any reasonable space of time have heard the confessions of so great a multitude as came to him seven years had been time little enough to shrieve them all It was therefore only a general confession of their sins and guiltiness before God 3 This confession here mentioned was not by secret whispering in John Baptist's ear as the Papists use but they openly professed themselves to be sinners and to stand in need of Repentance and Remission So much the very nature of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply as the learned observe So much of the meaning of the words Now to come to the Instructions which arise form them Doctr. general from the whole Verse That where the Word of God is soundly and conscionably preached there it is not preached in vain but some fruit doth alwaies follow it John discharging his Ministry faithfully great fruit followed upon it even in that space for upon his first Preaching they professed their Repentance by acknowledging their sins and so were baptized of him This was the success which John's Ministry found and so is it alwayes wirh other faithful Ministers that discharge their Duty conscionably they never do it in vain but some fruit more or less alwayes followeth Esa 55. 10. As the rain cometh down from Heaven and returneth not thither but watereth the Earth and maketh it bring forth and budd c. So shall my word be that goeth out of my mouth it shall not return unto me voyd c. The word of God is alwayes effectuall one way or other either it softeneth the hearts of the Elect or else it hardeneth the hearts of the VVicked and Reprobate it is to all that hear it either the savour of Life or of Death either a means to call and convert them as also to confirm them being called or else a means to convince them and leave them without excuse Now God is glorified both waies as well in the convincing and hardning of the wicked and obstinate as in the converting and strengthning of the Elect the glory of his Justice is manifested in the former as well as the glory of his Mercy and Grace in the latter So then wheresoever the word is conscionably taught it alwayes worketh some effect tending to God's glory Hence it is called a lively word and mighty in operation c. Heb. 4. 12. because it alwayes worketh some powerfull effect where it is soundly and faithfully Preached so that the Minister which is conscionable in teaching his labour is never in vain in the Lord. Some fruit doth still follow though not so great as followed the preaching of John Baptist yet some alwayes is wrought Reas Reas God hath promised to joyn the inward work of his Spirit with the outward Ministery of his word in the Church to make it effectuall See Esay 59. 21. And Christ promiseth to be with his Faithfull Ministers unto the end of the World viz. by the operation of his Spirit Math. 28. ult Vse Vse Encouragement to Faithfull Ministers who make conscience of their Duties in diligent preaching and dispensing of the VVord they need not doubt but some good fruits and effects will follow their labours The word of God faithfully taught is a lively and powerfull word and it will prevail one way or other in those that hear it it will soften or harden them it will convert or convince them Indeed the fruit of our Ministery doth not alwayes appear at the first no not in a long time in some places yet at length it will and shall appear that we have not spent our strength in vain So much of the generall point gathered from the scope of the whole Verse Now to speak of those points which arise from the particular parts of the Verse And there went unto him all the Land of Judea c. The first effect following John's baptizing preaching viz. the great concourse and flocking of the People of Judea and Jerusalem unto him to hear him and to be baptized of him which shewed their readiness and forwardness to hear him in that they went to him in such multitudes Obser Obser Hence we learn that after their example we ought to shew our selves very ready and forward to repair unto the places where the Word and Sacraments are dispensed to us Acts 13. 44. Isa 2. 2. there is a Prophesy that in the times of the Gospel after Christ the Nations shall flow unto the Mountain of God that is to his Church and they shall encourage one another to go up to it to learn the waies of God Psal 122. 1. David saies He was glad when they said unto him Let us go into the House of the Lord. Jam. 1. 19. Be swift to Hear The same may be said of receiving the Sacraments be swift to receive them be ready and forward to come to the publick Ordinances of God Reas 1 Reas 1. The word and Sacraments are speciall Ordinances of God 〈◊〉 unto us Math. 28. 19. 1 Cor. 11. 23. therefore we must shew 〈◊〉 â—â—â—ward in resorting to them Reas 2 Reas 2. The 〈◊〉 of these Ordinances should move us to forwardness in resorting to them The excellency of the word preached appears by the excellent Titles given to it is called the word of Life and the Gospel of our Salvation Ephes 1. 13. Again the excellency of it appears by the notable effects ascribed to it as Heb. 4. 12. Sharper than any tow-edged Sword c. It is the ordinary means to work Faith in us Rom. 10. 17. Yea it is such a word as is able to save our soul Jam. 1. and 1 Cor. 1. 21. It pleased God by the foolishness of Preaching to save such as believe As for the Sacraments their excellency may also appear in that they are called the Mysteries of God 1 Cor. 4. 1. and seales to confirm and ratifie God's Covenant of Grace and Salvation made with Us in Christ See Rom. 4. 11. Now this our forwardness in repairing to the Word and Sacraments must shew it self in these things 1. In taking all good occasions to come unto them 2 Tim. 4. 2. Ministers must preach the Word on all good occasions the People therefore should take all good occasions to hear it Preached So also for the Sacraments we are to take all occasions of being partakets of them 2. In taking pains to resort unto them though it be far off So did John's Hearers many of them must needs come
preparatives that went before his Preaching one whereof is that Simon Peter with the other Disciples that were with him viz. Andrew James and John did follow after Christ to find him out Ver. 36. The other is the mutuall conference that passed between Christ and them after they had found him In which conference we have two things to consider 1. Their speech used unto Christ making report to him of the Capernaites seeking for him Ver. 37. 2. His answer to them In which 1. He requires them to go with him into the next Towns that he may Preach there 2. He alledgeth a reason for that end Ver. 38. First To explain the Words and then to gather the Instructions which arise from these three Verses Followed after him The Greek word 〈…〉 fâ—llow diligently Quest. Quest Wherefore did these Disciples thus diligently follow 〈…〉 â—one apart Answ 1 Answ 1. Out of a desire which no doubt they had to enjoy his sweet and heavenly society as they had done before 2. Out of a conscience which they had of that Duty unto which they were lately called which was to be his Disciples and ordinary followers of him All men seâ—k for thee That is all those of Capernaum where he preached and wrought so many Miracles the Day before Quest 1 Quest 1. Wherefore sought they Him Answ Answ That having found him they might perswade him to stay with them in the City of Capernaum where he had begun to Preach and Work Miracles Luke 4. 42. It is said The People sought him and came unto him and stayed him that he should not depart from them Quest 2 Quest. 2. What moved these Capernaites so much to desire Christ's company and presence Answ Answ No doubt they were moved to it chiefly by two things 1. By the hearing of his divine Doctrine and powerfull Preaching which was such as bred astonishment in them as we heard Ver. 22. 2. By the sight of his great Miracles which he had wrought among them in so great a number This bred a high esteem of his person and to cause them to desire his abode with them Quest 3 Quest 3. Did all these seek Christ in sincerity of heart and out of a true love to him and to his Doctrine and Miracles Answ Answ It is likely that many if not the greatest part desired his company for sinister respects as either for Novelties sake because they heard and saw strange things spoken and done by him or else because he did good to the bodies of so many by curing diseases and casting out Devils and yet it is probable that some of them did unfeignedly seek Christ out of love to his Person and out of a sincere desire to profit by his Doctrine and Miracles Ver. 38. Let us go into the next Towns The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as much as Village-Towns whereby are meant such Towns as were lesse then Cities and bigger then the ordinary smallest Villages and it appears by that which follows Ver. 39. that they were such Towns as had Synagogues in them Therefore came I forth This is to be understood of his incarnation or coming in the Flesh Then he came forth from God and came into the World The like Phrase used Joh. 8. 42. where he saith He proceeded forth and came from God and Joh. 16. 27. Ye have believed that I came out from God c. Therefore Luke 4. 43. he saith That he was sent for this purpose Now in these words when he saith he came forth or was sent for this end to Preach in other Towns he yieldeth a sufficient reason why he would not stay at Capernaum as the People would have him namely because he was Called and Appointed of his Father to Preach in other Towns as well as in Capernaum and for this end He came into the World Quest Quest Is it lawfull or fit for Ministers of the Word in these times to go up and down from place to place and to preach in every place where they come as Christ did not settling themselves in any one place Answ Answ Not so for our Saviour had a speciall Calling to preach in sundry places and namely in all the Towns and chief Villages of Galilee as himself here sheweth So had the Apostles a generall Commission to preach to all Nations Matth. 28. 19. But now the ordinary Pastors of the Church have no such warrant Therefore they may not ordinarily wander up and down and take upon them to preach every where where they come but keep themselves to that particular Place and People over which they are set to teach them So 1 Pet. 5. 2. Feed the Flock of God which is among you c. or as some read it which dependeth upon you And Acts 20. 28. Take heed to your Selves and to all the Flock over which the Holy Ghost hath made you Overseers c. Not but that it is lawfull sometimes upon extraordinary occasions for an ordinary Pastor or Minister of the Church to Preach abroad out of his own Cure but he is not to keep an ordinary Course of wandering about to preach So much in way of clearing the just meaning of these three Verses Now I come to the Instructions Observ 1 Observ 1. From the example of the Disciples and of the People of Capernaum so carefully and diligently seeking Christ and desiring to enjoy his bodily presence we may learn the like care and diligence in seeking to enjoy his Spirituall presence yea if they were so carefull and desirous to have his Bodily presence then much more should we desire and labour to enjoy his Spirituall presence Quest Quest What is this Spirituall presence of Christ Answ Answ It is that whereby he being now in Heaven onely as touching his humane nature yet is present in and with the Faithfull on Earth by his Spirit and by the gracious working of it Matth. 28. ult This spirituall presence we must seek See Cant. 3. 2. Quest Quest How are we to seek Christ's Spirituall presence Answ Answ Labour for Faith by which Christ may come to dwell in our hearts Eph. 3. 17. Use the means to attain to it 1. Attend upon the publick Ministery of the Word where Christ is present to work Faith Matth. 28. 20 Cant. 1. 8. 2. Come often to the Lord's Supper c. Use 1 Use 1. This reproveth such as have no desire of Christ's Spiritual presence in their hearts neither do they seek or labour for it They use not the means to get Faith in Christ whereby He might come to dwell in their hearts and to rule and bear sway in them by his Spirit They come not duly to hear the Word c. All this neglect of seeking Christ's presence is because they feel no want of it they know not how miserable they are without Christ and without his Spirit dwelling in them therefore they are content to be without him still Use 2 Use 2. Let us above all
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
to Parents both which they made void or frustrate by their own Tradition which they preferred before them In the words of this 9th Ver. consider two things 1. The manner of our Saviour's charging and accusing them viz. with an Ironicall kind of Speech whereby he speaketh one thing in words and intendeth the contrary for he seemeth to commend them when indeed his purpose and scope is sharply to reprove them Full well ye reject the Command of God c. q. d. ye do grosly offend and sin in so doing and it is a shame for you c. 2. The matter of his reproof or accusation against them That they rejected God's Commandement that they might observe their own tradition Full well ye reject c. Quest Doth not this and the like ironicall Speeches come within the compasse of lying or dissembling Answ Answ Not so for lying and dissembling Speech is when one doth not onely speak otherwise then the truth is but with a purpose to deceive or delude either the party to whom he speaketh or others But in these Ironicall figurative Speeches it is not so for though one thing be spoken and another meant yet there is no purpose of deceiving or deluding others neither is there any danger of their being deceived because the words are so spoken as that the meaning and purpose of the Speaker doth easily appear to all that hear him Observ Observ In that our Saviour here by this sharp Irony or taunting Speech doth deride the grosse superstition of the Scribes and Pharisees We may hence gather That it is lawfull to deride and scoff at the sinnes and unlawfull practises of others especially at the grosse and notorious sins of the Wicked and Ungodly Thus Elijah derided the grosse folly of the Worshippers of Baal 1 King 18. 27. Bidding them cry aloud to him for it may be he was talking or pursuing or in a journey or asleep c. So Isa 44. the Prophet derideth the extream folly of Idolaters in worshipping graven and molten Images See the places Yet some Cautions are to be observed for the lawfull use of such Ironicall reproofs of sin 1. They must proceed from a holy and upright affection in such as use them viz. from zeal of God's glory and hatred of sin and not from private malice or a revengefull mind against the person reproved 2. They must tend to the right end viz. God's glory and the good of the party reproved that by such a sharp and taunting Reproof he may if it be possible be brought to be ashamed of his sin and to be touched with remorse for it as also to grow in dislike and true hatred of it not the disgrace of the person is to be sought but the disgrace of the sin reproved and the reformation of the person 3. Such taunts and Ironies are to be used against sin in due manner that is to say after a grave and serious manner not with shew of lightness or vanity Object Object Ephes 5. 4. Jesting is condemned as a sin c. Answ Answ The Apostle here speaketh of vain foolish and offensive jesting such as tends to no good end or use for edification But on the contrary either to the disgrace of other persons or otherwise to the just offence of good Christians or hardening of the Wicked in their profane mirth But he doth not simply condemn all Jesting As 1. Not that which stands in uttering some witty and pleasant Speeches for lawfull Recreation without hurt or offence to any 2. Neither this kind of grave and serious reproving of sin by ironicall or taunting Speech So much of the manner of our Saviour's reproving them Now follows the matter with which he chargeth them That they rejected c. Ye reject That is ye abrogate or make of no force or authority as is said afterward Ver. 13. Ye take away from it all force and authority by your grosse contempt and disobedience shewed against it The commandement of God That is his written Word by a Synechdoche one part of the Word being named instead of all as in the former Verse That ye may observe c. The sense of these words may appear by that which hath been spoken upon the former c. Observ Observ That it is the property of superstitious Hypocrits to preferr the observation of humane Traditions and Ordinances before the obedience of the Word of God and to choose rather to sin against the precepts of the written Word then to omitt or neglect such humane unwritten Ordinances So it was with the Scribes and Pharisees they were far more carefull to obey the traditions of their Elders then the written Word of God as we have heard before sufficiently See Matth. 23. 23. See also Matth. 5. how they made more accompt of the corrupt glosses and expositions of the Law which they had received by tradition from their Elders then they did of the expresse and plain words of the Law of God So the Papists at this Day are in this also directly the Disciples and followers of the Scribes and Pharises for they make more conscience of obeying the Popes Decrees Canons of the Councills and especially of the late Councill of Trent and other written traditions and Doctrines of men which go for currant in that Church than they do to yield obedience to the written Word of God And they accompt it a greater sin to break those their traditions then to transgresse the manifest precepts of the Word of God for example They accompt it a greater sin for one to eat Flesh in time of Lent or upon Good-Friday forbidden by Popish Canons than to lye swear or commit some other grosse sin against the expresse Word of God So it is a greater sin with them to work upon some Holiday of theirs than to profane the Lord's Sabbath A greater sin also they make it for their Popish Priests to enter into the state of Marriage which by the Word of God is lawfull and honourable among all Men Heb. 13. than to commit the sin of Fornication c. Use Use Take we heed of this grosse Superstition and Hypocrisie in preferring Men's Traditions and Ordinances before the Word of God lest we become like the Scribes and Pharisees and the superstitious Papists And remember what is said Acts 4. 19. Whether it be right in the sight of God to hearken unto Men more than unto God judge ye All humane Ordinances Traditions and Doctrines must bow and stoop to the Authority of the Word of God and we must make more conscience and obedience to one sentence of the Book of God than to all Writings of Men Testimonies of Fathers or Decrees of Councills Mark 7. 10. For Moses said Honour thy Father c. Mar. 10. 1621. IN the former Verse our Saviour charged the Scribes and Pharisees of Jerusalem for preferring their own unwritten Tradition before the written Word rejecting the Commandement of God c. Now in this 10th ver
rule upon which all Reformers of the Church should proceed viz. the authority of the Scriptures Thus should all that have a Calling to reform abuses in the Church as Magistrates Ministers c. They must have the Word of God for their ground and warrant and be able and ready to alledg it if need be and as occasion is offered against such abuses and disorders as do reign in the Church 2 Chron. 34. Josiah being to reform the Church enquired of the Lord and then caused the Book of the Law to be read in the audience of all the people Nehemiah chap. 13. when he would reform the profanation of the Sabbath alledgeth an example of Gods Judgment brought upon their Fathers for that sin So for the Reforming of the abuse of marrying strange Wives he alledgeth out of Scripture the example of Solomon who fell by that means Reason Reas The Church is the house of God 1 Tim. 3. 15. Therefore all things are to be ordered in it by warrant and direction from him that is the Master viz. from God And this direction he giveth only in his written Word Therefore are the Scriptures called Canonical because they are the Canon or Rule by which all things are to be ordered in the Church Use Use See how needfull it is for such as have a Calling to reform abuses in the Church to be well acquainted with the Scriptures c. But to come to the words themselves alledged here by our Saviour our of Esay 56. 7. My House shall be called c. The scope of the Prophet in these words is to foretell the Calling of the Gentiles and their uniting to the Church in these times of the New Testament as may appear by the circumstances of the place viz. ex praeced et seq ibid. Now this Calling of the Gentiles the Prophet foresheweth by mentioning one special effect or consequent of their Calling viz. their imbracing of the true worship of God and joyning with the true Church in performance of it and that in the most publick and solemn place appointed for it My house This is to be understood literally of the Temple at Jerusalâ—m being the principal place of Gods publick and solemn worship in those times of the Old Testament Called the house of God in that he chose it as a peculiar habitation to dwell in after a sort 1. By ordaining it to be the principal place of his most publick and solemn worship in times of the Old Testament 2 Chron. 7. 12. 2. By making a special and singular promise of his special presence in that place above all other places to hear the prayers and accept all other Religious services which his people should there perform unto him 2 Chron. 7. 15. Mine eyes shall be open and ears attent to the Prayer that is made in this place Mine eyes and heart are there perpetually Now withal by this house of God or Temple at Jerusalâ—m we are Typically to understand here every other publick or solemn place appointed for the publick worship of God in these times of the New Testament because the Temple at Jerusalem was a special type of all such publick places of Gods worship in these timeâ— Shall be called That is accounted and taken to be so indeed See Luke 19. 46. It is an Hebraism as Matth. 5. 9. Peacemakers shall be called Children of God that is they shall be truly accounted and taken so to be An house of Prayer That is a special place appointed for my publick and solemn worship Prayer being one special part of Gods publick worship is here named in stead of all other parts of it Synecdochice Of all Nations Or for all Nations as it is Esay 56. 7. which is all one in effect The meaning is that all other Nations as well as the Jews should acknowledg the Temple at Jerusalem to be the principal place of Gods publick and solemn worship and accordingly should gather and assemble themselves there to worship God which yet is not to be understood literally as if all Nations should indeed come or repair to the material Temple at Jerusalem to worship God there for this never came to pass but it is Typically and Mystically to be understood viz. that the elect of God of other Nations as well as of the Jews should in these times of the New Testament be called and gathered to the true Church typified by the Temple at Jerusalem and should be forward to joyn with the Church in the publick and solemn worship of God in the place appointed for it that is to say not onely in the Temple at Jerusalem but in every other place typified by that Temple wheresoever the Church should publickly worship God See Joh. 4. 21. The words being thus explained consider in them three things 1. The special title given to the Temple at Jerusalem and typically to every other publick place appointed for Gods publick worship in these times of the New Testament It is called the house of God and that by the mouth of God himself My House 2. The true end and use for which both the Temple in times of the Old Testament and every other place of Gods worship in these times of the New Testament typified by the Temple was and is Ordained of God viz. To be a house of Prayer that is a peculiar place for Gods publick worship 3. The generality of the persons who should in these times of the New Testament so esteem of the place of Gods publick worship as a house or place of Prayer and should use it accordingly viz. All Nations Gentiles as well as Jews Observ Of the first Observ In that the Temple at Jerusalem and typically every publick place appointed for Gods worship in these times of the New Testament is here called the House of God we may see the dignity and excellency of such places as are appointed for Gods publick worship in that the Lord doth esteem of every such place as his house or habitation where he may be said to dwell after a sort in that he hath promised in a more special manner to be present with his people being assembled in his Name to serve and worship him and there to hear their prayers and to accept of all their services duly performed to him As Jacob Geâ— 28. 19. called the place where God appeared to him Bethel that is the house of God So may every place appointed for Gods worship be called Bethel yea the Gate of heaven as he saith ver 17. because God dwelleth there in special manner manifesting the special presence of his Grace in hearing the Prayers and accepting the services of his people and that by vertue of his own promise Deut. 12. 5. The publick place which the Lord should chuse to put his name there is called his habitation And Psal 132. 13. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever there will I dwell c. yea the
more to thirst after Christ c. and so are fitted to embrace Christ and to give him entertainment in our hearts by faith then have we been profitable hearers of the Word Not otherwise Use 4 See also here to what end we should chiefly come to the hearing of the Word that by means of it we may be more and more prepared to embrace Christ and to receive him into our hearts for this end chiefly should we come to hear the Word and not for sinister ends as for Custome Fashion Fear of Hate c. Mark 1. 3. The Voyce of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight June 21. 1618. HAving spoken of the first 〈…〉 out of the Prophet Malachy for confirmation of John Baptist's Calling Now we come to the second Testimony alledged out of the Prophet Esay to the same purpose In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ to prepare his way Now in this Testimony of Esay is set down the manner how or means by which he should prepare the way of Christ and that is by Crying in the Wilderness c. that is by preaching with great zeal and earnestness unto the people exhorting them to prepare themselves to the embracing of Christ Jesus the true Messiah In the words consider 4 particulars 1. The Title given to John Baptist called a Voyce 2. The quality or kind of this Voyce a crying Voyce 3. The place where he was to cry in the Wildenness 4. The sum and substance of that which he cryed Prepare ye the way of the Lord c. The Voyce This is spoken by the Prophet Esay touching John Baptist as we read Esa 40. 3. for so that place is expounded by John Baptist himself Math. 3. 3. and Joh. 1. 23. Now John is said to be a Voyce in respect of the execution of his ministerial Office which was to speak and sound forth the Doctrine of the Gospel touching Christ and touching Salvation by him See Exod. 4. 16. Of one crying or a crying Voice for these are all one according to the Hebrew manner of speaking Now by this Crying of John the Prophet implyeth two things especially touching the manner of his Preaching 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ for we do not use to cry out aloud or to lift up our Voice but when we earnestly speak or utter any thing 2. This word crying implyeth his great liberty and boldness in preaching the Word for the lifting up of the Voice in speech argueth boldness and courage in the Speaker as on the contrary the depressing of the Voice sheweth timorousness In the Wilderness What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel we shall hear God willing upon the next Verse Prepare ye the way of the Lord c. The meaning of these words shall be opened when we come unto them afterward Obser The Voice c. From this Title given to John Baptist we may learn How all Ministers of the Word should be qualified for that Office They must be Voices that is such as are able fit and willing to speak and to sound forth the Doctrine of the Word of God unto the People Hence they are called Preachers or Criers aâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify 2 Pet. 2. 5. Noah a Preacher of Righteousness And 1. Tim. 2. 7. Paul a Preacher and an Apostle Hence also Ministers are called Interpreters Job 33. 23. and Embassadours 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will and to deliver his message to his People Neither do I mean onely that they must have a natural Voice sufficient to speak or utter words but a Minister must have the Voice and Tongue of the learned as the Prophet speaks that is he must be able by preaching to unfold the sense of the Word of God and apply it to the use and edifying of the hearers Malach. 2. 7. The Priests lips should keep Knowledge c. He must not onely carry Knowledge in his mind and understanding but he must be able and willing to utter it with his lips and so to convey it to others Use 1 See then how unfit it is that any should bear the name or fill up the room of a Minister in the Church who is either not able or not willing to preach the Word and to sound forth the Truth of God to his People as John Baptist did Shall we think a bare Reader to be a fit man to bear the Office of a Minister No he must be the Voice of a learned Crier or Preacher of God's Word for so was John the Baptist How doth the Prophet Esay tax such unlearned and unsufficient watchmen calling them dumb Doggs that cannot bark c. Esa 56. 10. We are to desire of God in our Prayers to remove all such tongue-tyed Ministers out of the Church and to place such in their rooms who may be able and willing with the voice and tongue of the learned to speak to the People in the Name of God Use 2 If Ministers of the Word ought to be Voices as John Baptist was that is able and willing to unfold and apply the Word by Preaching Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word whâ—â—soever we sound it forth unto you Let him that hath an ear hear Invain is it for us to have a voice and tongue to speak and publish the Word to you if you will not afford us your diligent and attentive ears to hearken to that is spoken As we must preach the Word in season and out of season c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions Jam. 1. Eccles 5. 1. Be ready to hear c. So much of the Title given to John in that he is said to be a Voice Now followeth the quality or kind of this Voice A crying Voice or the Voice of one crying By which 2. things are implyed as we heard touching the manner of John's Preaching 1. The zeal and earnestness which he used in it 2. The liberty and boldness which he shewed Hence then observe 2. Points of Instruction for Ministers touching the manner of their Teaching 1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word 2 Tim. 4. 2. Be instant in season c. reprove rebuke exhort with all Long-suffering and Doctrine So Esa 58. 1. Cry aloud spare not lift up thy Voice like a trumpet and shew my People their transgressions c. So Hos 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly but with zeal and fervency of spirit
Now this zeal and earnestness consisteth in 2 things chiefly 1. In being affected and moved in his own heart with that which he delivereth feeling the power of it in himself 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught now this is done by the particular applying and earnest urging and pressing of the Doctrine taught unto the consciences of the hearers when it is not only delivered in general manner and so left but particularly applied yea and this Application urged 〈…〉 unto the consciences of the People for the reproving and convincing of sin in them and for the stirring of them up to goo◠〈…〉 Eccles 12. 11. The Doctrine of the Word preached by the Ministers of it is compared to Nailes fastned to shew that it must b◠driven home and up to the head as it were by the hammer of Application Use Seeing Ministers must be zealous and earnest in their Preaching hence it follows that you that are hearers should be affected and moved with this our zeal and earnestness As it is our part to cry out and lift up our Voice as John Baptist did that is to be zealous and earnest in exhorting reproving convincing c. So it is your part to be moved with this our crying and to shew that you are moved with it by avoiding the sins that we cry out against and by embracing and practising the good duties unto which we so earnestly exhort As we are to cry unto you by earnest exhortations admonitions reproofs and threatnings out of the Word of God so you must not suffer us to cry in vain to you Amos 3. 6. Shall a Trumpet be blown in the City and the People not be afraid Shall we sound the Trumpet of the Word loud in your ears and should you not be moved at it Some indeed are so blockish and sensless that cry we never so loud to them by exhortation reproof or threatnings they are no more moved at it than the Pillars of the Church they sit gazing about or else fall asleep and are not once moved or touched with any feeling of that which is delivered If John Baptist himself were here to cry unto them to leave their sins and to turn to God by new obedience we may probably think that these would be little or nothing moved at his cry but like deaf Adders they would stopp their ears though the Charmer should charm never so wisely At the zealous Sermon of Peter a great number were pricked in their hearts Act. 2. But now adaies few or none are once moved at the zealous and earnest exhortations admonitions and reproofs delivered to them by God's Ministers But remember this That as we are to shew zeal and earnestness in delivering the Word so you are to be affected and moved in heart with that which is thus delivered the Lord hath not appointed us to cry and lift up our voices in vain but he will have you to hearken to our earnest Cry and to be moved with it Obser 2 Again in that John Baptist is said to have cryed out in preaching this shewed his boldness and hence we learn That Ministers of the Word should with courage and boldness of spirit deliver the word and message of the Lord. Ephes 6. 20. Paul would have them pray for him that he might speak the Word boldly as he ought to speak This is enjoyned the Prophets that they should not fear the faces of men in reproving sin as Jer. 1. 17. Ezek. 3. 9. Fear them not neither be dismaied at their looks c. We have examples for this Eliah boldly reproving Ahab 1 King 21. John Baptist also boldly and plainly telling Herod that it was not lawful for him to have his Brother's wife Mark 6. 18. Act. 4. 13. See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness or to suffer himself to be hindred by it from doing his Duty We must remember that we deliver not our own message but the word and message of God himself and that we speak in his name not in our own name and therefore we should with all liberty and boldness deliver this Word of God not forbearing to reprove sin nor concealing any part of God's Truth for fear of mens displeasure Cry out boldly against sin as Elias and John c. To proceed In the Wilderness touching this Wilderness which was the place where John Baptist cryed and preached so zealously we shall speak more fitly upon the next Verse I proceed now to the sum and substance of that which he cryed in these words Prepare ye the way of the Lord c. First to open the words Prepare the way c. Whereas there is some little difference between the words as they are alleged here by the Evangelist and as they are found Esay 40. 3. We must not marvail at it for the Writers of the New Testament use much liberty in citing places out of the Old Testament not alwayes tying themselves to the very words of the Text alleged without adding or diminishing from them but they content themselves with alleging the words in such manner as seemed for their present purpose in the mean time not altering the substance of the matter So here St. Mark leaveth out some words which Esay hath as those words in the desert but they are implyed in the words going before in that it is said The Voyce of one crying in the Wilderness so that the sense is not diminished by leaving them out in this place The like may be said of those other words our God which Esay hath but St. Mark passeth them over yet they are implyed in the word Lord. But to come more nearly to the opening of the words Prepare ye the Way c. The meaning is Make ready your selves and your own hearts especially to embrace and entertain Christ Jesus the Lord. It is a Metaphoricall speech taken from the custome of Loyall and Dutifull Subjects who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities they use to prepare the way by which he is to passe removing all inconveniences and annoyances out of the way and if there be any that the King may have a clear way and passage So John Baptist exhorted the People to prepare their hearts for the coming of Christ to give Him entertainment Make his paths straight or plain and eeven This is but a repetition of the same thing in other words the meaning is this That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts So much of the words The Instruction follow Obser 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ Hence we may learn that by nature we are altogether unfit to embrace Christ aright and to give entrance and
Answ Not of it self by any natural force in the water or outward washing but morally by vertue of the Ordinance of God who hath appointed it a mean by which himself will regenerate and save us So also understand those places Joh. 3. 5. Ephes 5. 26. Use 2 Content not ourselves with the outward washing in Baptism as if this were enough to regenerate and save us but labour to be partakers of the inward washing which is sealed by it else in vain is it to be baptized outwardly if we be unbaptized in heart Pray therefore unto God to baptize and cleanse thee inwardly by his Spirit Desire him to purge thee from the guilt of sin by the blood of his â—on Christ Jesus applyed to thy conscience and to cleanse thee also more and more fâ—om the corruption of sin by the work of his Spirit Paul may plant and Apollo 〈…〉 God must give encrease Pray him therefore to work Regeneration in thee Come also diligently to hear the Word preached the seed of our New Birth 1 Pet. 1. 23. So much of the efficacy or vertue of this Sacrament of Baptism The 5. Point to be spoken of is the necessity of this Sacrament How far forth it is necessary to Salvation Answ It is necessary in 2. respects 1. As God's Ordinance which is not to be contemned or neglected whensoever it can be lâ—â—d conveniently and orderly And this is called Necessitas praecepti 2. As a Mean or Instrument by which God doth ordinarily seal to us and work in us the grâ—ce of Regeneration in the right use of it And this is called Necessitas medii For the better understanding of this we must know that some are regenerate before their Baptism and then Baptism is a means by which God doth confirm in them that Grace which was wrought before Some again are regenerate at the time of their Baptism and then Baptism is a means by which the Lord worketh Grace for the present Some again are regenerate after their Baptism and then Baptism is an outward sign of their admission into the visible Church and a means by which God will hereafter work Regeneration and Grace in them Thus we see how farr Baptism is necessary But there is no such absolute necessity of the outward Baptism as the Papists teach as if none could be saved without it This is proved by these reasons Reas 1 1. Baptism succeeds in the room of Circumcision This the Papists deny not if they should we have a plain place to prove it Col. 2. 11 12. Now outward Circumcision in the time of the Law was not of absolute necessity to Salvation for then the Lord would not have commanded it to be deferred till the eighth day after the Birth of every Child before which eighth day many Children dyed Reas 2 2. The Sacrament of Baptism doth not of it self make us to be within the Covenant of Grace but onely sealeth and confirmeth it to us we must be within the Covenant before we are baptized else we have no right to Baptism being a seal of the Covenant Now then if the having of outward Baptism doth not bring us within the Covenant then the want of it cannot exclude us from the Covenant nor from Salvation it self Reas 3 3. This appeareâ—h also by the manner of speaking which our Saviour useth touching Faith and Baptism Mark 16 16. which shews plainly that there is an absolute necessity of Faith but not of Baptism Reas 4 Lastly From the Judgment of the ancient Church For it was their custom to deferr their Baptism till Old Age which shews they held no absolute necessity of it for then they would not have so long deferred it It was also the custome in some Churches to baptise onely at Easter and Whitsontide which shews that they held not the outward Baptism absolutely necessary to Salvation although these customs were not warrantable in them by the Word of God See Socrat. lib. 5. cap. 21. Object Austin and Jerom c. held an absolute necessity of Baptism Answ So they did of the Lord's Supper for Infants which yet the Papists themselves are driven to confess to have been an errour in those Fathers Obâ—ect Joh. 3. 5. Answ Regeneration is ascribed not to the VVater but to the Spirit Thus we see that though the Sacrament of Baptism be in some sort necessary as an Ordinance of God which must not be contemned and as a means which God useth ordinarily in working the grace of Regeneration yet is it not of absolute necessity so as none can be saved without it Use The consideration of this Point and of the Reasons proving it may serve to stay and comfort the minds of such Parents who shall at any time doubt of the salvation of their Children onely because they dy without outward Baptism in case it be not through their default Such are to know that it is not the want of outward Baptism but the contempt of it that hindreth the salvation of any But withal this must admonish all Parents seeing Baptism is God's Ordinance which is not to be contemned that therefore they neglect not to present their Children unto this Sacrament in due time not deferring it too long So much of the Sacrament of Baptism in general by occasion of these words Now more particularly touching this Baptism of John here mentioned two Questions may be moved Quest 1 1. VVhether it were lawful for John to bring into the Church this new Sacrament of Baptism which was never in use before Answ It was lawful because he did it not by his own authority or of his own head but by the authority of Christ himself who did send John Baptist before himself to prepare his way both by preaching and baptizing as we have heard before Ver. 2. Therefore John did not bring in this Sacrament of his own head but he had an extraordinary and immediate Calling from Christ himself to bring this Sacrament into the Church so that although John were the first that administred this Sacrament yet Christ was the Author and Ordainer of it Quest 2 2. VVhat difference is there between this Baptism of John which he administred and the Baptism of Christ and his Apostles and of other Ministers succeeding the Apostles Answ They differ not in substance or effect The Author of both is Christ the Matter of both is all one namely the outward element of VVater and the washing or sprinkling of the body as also those spiritual things which are signifyed by the water and by the outward washing with it So as touching the substance of them there is no difference at all between the Baptism of John and of the Apostles and other Ministers Onely there is a difference in these two circumstances or respects 1. That John's Baptism was first in time and before the Baptism of the Apostles and other Ministers he was the first that administred this Sacrament to any in the Church whence he is called John
the Apostles so did our Saviour Christ Mark 1. 38. So all Ministers of the word should content themselves to execute their Ministery in that place where God hath called them to execute it though the place be never so meâ—â— Not but that it may be lawfull for a Minister in some case to remove fâ—om thâ— place â—hither he is first called as in the case of unhealthiness of the Place or in the want of necessary Maintenance c. although in these cases he must also look to this that he leave not the People whom he hath taken charge of unprovided or destitute of a sufficient Teacher to succeed him So much of the place where John Baptized Mark 1. 4. John did Baptize in the Wilderness and Preach the baptism of Repentance for the remission of Sins July 5. 1618. OF the first part of John Baptist his Ministry we have heard viz. His Baptizing Now followeth the cond part His Preaching Laid down partly in this Ver. and partly Ver. 7 8. In this Verse Consider 1. The Ministeriall Duty Preaching 2. VVhat he preached Baptism that is the Doctrine of Baptism 3. A Description of Baptism 1. By a title given to it called the Baptism of Repentance 2. By one end and use for which it serveth viz. for the remission of sins that is to signifie and seal to the party Baptized the remission of sins And Preached though Preaching be mentioned last yet it went before Baptism See Math. 3. Obser 1 That the first Ministery of the new Testament was a Preaching Ministery Math. 3. 1. John Baptist came Preaching c. and all other lawfull Ministers mentioned in the New Testament have bin Preachers of the word So all the Apostles so also those Evangelists that were assistants of the Apostles And thus it should be with all ordinary Ministers of the word now a daies they ought to be Preachers of the word able and willing to unfold the sense of Scripture and to apply it to the use of God's People Rom. 10. How shall they hear without a Preacher c. 2 Tim. 4. 2. Preach the Word c. But of this before Ver. 3. Where we heard that Ministers must be Voyces that is Preaching Voyces c. Obser 2 Ministers of the word ought not onely to administer the Sacraments but they must also unfold the Doctrine of the Sacraments to the People John did not onely Baptize but also Preach the Doctrine of Baptism So Paul 1 Cor. 11. teacheth the Corinthians the Doctrine of the other Sacrament of the Lord's Supper Reas Untill the People know and are acquainted in some measure with the Doctrine of the Sacraments they cannot receive or use them aright but must needs prophane and abuse these Holy Ordinances for no part of God's worship can be rightly performed so as to please God if it be performed ignorantly Quest VVhat are the particulars of that Doctrine of the Sacraments which Ministers should teach the People Answ Principally these 1. VVho is the Authour of the Sacraments viz. Christ Jesus 2. VVhat are the parts and matter of them viz. The outward signes and the spirituall matters represented by them 3. The outward form and manner of Administring of them viz. with such words and rites as Christ hath ordained in both Sacraments 4. The chief end for which they were ordained as Baptism for the ingrafting of us into Christ and for the sealing of our new Birth to us the Lord's Supper for the nourishing of us in Christ and for the strengthening of us in Grace 5. Lastly The right manner of receiving and using the Sacraments that we may reap Fruit by them Obser 3 In that John did both Baptize and Preach joyning these two parts of his publick Ministery together for he first Preached and then Baptized immediately after Preaching as may be probably gathered out of Mat. 3. and Luke 3. Hence we may observe That it is very fit and expedient that the preaching of the word should ordinarily accompany the Administration of Baptism I say ordinarily because it is not a matter of absolute necessity that the word should alwayes be Preached immediately before the Administring of Baptism for the Sacrament may be sufficiently Administred as touching the form and matter of it though the word be not solemnly preached immediately before it yet is it most fit and expedient that ordinarily and so often as it can be without necessary hinderance these two should go together the word Preached and the administring of Baptism 1. Our Saviour Christ joyneth Teaching and Baptizing together Math. 28. 19. Reas 2. John Baptist and the Apostles in their practise joyned them together as we see here and Act. 2. Act. 8. Act. 10. 3. There is a mutuall Relation between the Word and Baptism as between a Covenant and the Seals c. Use Admonition to Parents that they be careful to offer and present their Children unto Baptism at such times when the VVord is preached This is the fittest time for the administring and receiving of this Sacrament Object John Baptist and the Apostles baptized such as were of years and therefore could understand Preaching but now onely Infants are Baptized who understand not the VVord when it is taught therefore it seems not so needfull in these times to have the VVord preached immediately before Baptism Answ Though the Infant it self conceive not what is taught yet the rest of the Congregation are edified by it and in respect of them the Preaching of the VVord is fit and necessary But to proceed Hitherto of the Ministeriall Duty Preaching and of the Doctrine which John preached viz. The Doctrine of Baptism Now I come to the Description of Baptism by the title given to it called the Baptism of Repentance By Repentance understand that grace whereby a sinner doth truely convert and turn unto God from all sin The Prophets and Apostles call Repentance by the name of Conversion or turning to God Ezek. 18. Joel 2. Acts 3. 19. See also Jer. 31. 19. After I was turned I repented c. Now it is called the Baptism of Repentance for two Reasons chiefly 1. Because Repentance was required of those that were made partakers of this Sacrament 2. Because this Sacrament was an 〈◊〉 Sign and Seal serving to represent and seal to the party baptized the grace of Repentance or true Conversion Now according to this two-fold Reason of this Title given to Baptism we may gather two speciall Points of Instruction 1. Instruction That it is the Duty of all Persons baptized to repent of their sins and to turn from them unto God unfeignedly For the right conceiving of this know That persons Baptized are of two sorts 1. Such as are of years and discretion at the time of their Baptism as the most part of those were which John Baptist and the Apostles Baptized Now of such it is required that they do Repent and testifie their Repentance before they be baptized Therefore John Baptist first willeth
far off to him seeing they came from all parts of Judea which was a large Country The Queen of Sheba came far to hear Solomon how much more should we go far to hear the word of Christ Preached to us 3. We must shew our forwardness in being content to be at cost and charges rather then be hindred from repairing to the Word and Sacraments no doubt this Journey was chargeable to many of those that came from the furthest parts of Judea to hear John and yet they did not forbear coming 4. In being carefull to come in due time unto the publick places at such times when the VVord is Preached or the Sacraments Administred Use 1 Use 1. This is for the just reproof of those who are slack and backward in repairing to these publick Ordinances of God the VVord and Sacraments They come far short of the zeal and devotion of John Baptist his Hearers few such are to be found amonstus Some care not how seldom they come to the place of God's worship to hear the Word and to be partakers of the Sacraments every trifling matter is enough to hinder them from coming If they come in the Forenoon yet absent in the Afternoon c. They let slip many occasions of hearing the VVord Others will take no pains to go far to the place of God's worship if they dwell far from Church they take liberty to be often absent as if this would excuse them nay some that live near will not come These forget the Queen of Sheba coming so far to hear Solomon Yet a greater then Solomon is where the VVord is preached Christ speaketh to us out of his word by the mouthes of his Ministers Again some stick at the matter of expense they could be content to go far to hear the VVord if they might do it without cost and charge without loss of time and without hindrance to their worldly businesses These come far short of the zeal that was in John Baptist's Hearers who dwelling far off came many miles to hear him not sparing for the charges of their Journey Again some come to the publick Congregation but it is out of due season when half is done c. See then how many are faulty in this slackness to come to the places where the VVord and Sacraments are dispensed some that are forward at other Meetings yet are backward at the Meetings of the Church to hear the VVord c. If there be a Fayr or Market where they have worldly business they will not misse but be early at it but they care not much for repairing on the Lord's Day to the Market of their Souls and when they come they care not how late they come Nay some are worse then the former sort for they are more forward at prophane and lewd Meetings then they are at the Church If there be a Feast c. they will be foremost at it but desire not to be foremost at a Sermon nay they will leave a Sermon to go to a Feast c. Well what is to be thought of such Persons Surely this that they know not the excellency and preciousness of these Ordinances of God the Word and Sacraments they never felt sweetness in them c. If they had they could not be so backward and negligent in repairing to them Vse 2 Vse 2. It must stirr us up to shew our readiness on all occasions to come and repair to these places where the Word is taught and the Sacraments administred Let slip no occasion especially on the Sabbath Day To Day if ye will hear his Voyce omit not the hearing of the Word or receiving Sacrament whilst we have this liberty to come unto them lest for our neglect and contempt of these Ordinances the Lord deprive us of this liberty Again spare not any pains or cost in repairing to the places of God's publick Worship where we may enâ—oy the VVord preached and the Sacraments thou must be content to go far off if thou canstnot have them near home Such was the forwardnesse of the People to hear John Baptist that they came from all parts of Judea to hear his Preaching VVe are to imitate them in their zeal and devotion to the VVord Math. 11. 12. In the dayes of John the Kingdom of Heaven is said to suffer Violence in regard of the forwardness of People to hear and embrace the Gospel preached insomuch that they did even strive who should be foremost let it be so now once again Every one strive to be foremost in coming to the places of God's publick worship where the VVord is taught and the Sacraments administred And were Baptized of him in the River Jordan This is the second effect which followed in the People upon John's Preaching viz. that thereupon they became very ready and desirous to receive the Sacrament of Baptism at his hands for this is implyed in that it is said They were all Baptized of Him c. noting a general desire and readiness in them to be partakers of this Sacrament for else John would not have administred it to them if they had not bin desirous of it Obser 1 Obser 1. It is one property of those that have truely profited by the word and are effectually called by it to desire the participation of the Sacraments and to shew themselves forward to receive and use them aright This we see in these hearers of John Baptist and in the Eunuch converted by Philip's preaching Acts 8. 36. See also the example of those which were converted by Peter's Sermons Acts 2. 41 42. they were ready and forward to receive both Sacraments presently upon their conversion So it is with all that have felt the power of the VVord this makes them desire the use of the Sacraments This is true of both Sacraments Touching Baptism it is certain that 〈…〉 of â—ears and discretion if they once come to be effectually wrought upon by the word this will make them desirous to partake 〈…〉 Sacrament of Baptism If they have not before received it or if they have received it in their Infancy as all use to do amongst us then they will be carefull to make a right use of their Baptism already received they will also be desirous to be present at the Baptism of others and to present their own Children if God give them any in due time unto this Sacrament So also touching the Sacrament of the Lord's Supper it is true that such as have once felt the word-preached effectuall in them they cannot but desire as often as may be to partake in that Sacament and to feed at the Lord's Table Reas Reasons of this Doctrine The Sacraments are seales to confirm unto us the truth and certainty of those things which are taught us in the word therefore such as have truly profited by the word must needs desire the use of the Sacraments as helps to their Faith Vse Vse See how few do truly profit by the word and how
12. c. Acts 14. 15. So also in Preaching the Word they sought the Glory of Christ not their own 2 Cor. 4. 5. We Preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Reas 1 Reas 1. Ministers are Ambassadours of Christ 2 Cor. 5. 20. Therefore they must procure honour to him that sends them and not to themselves Reas 2 Reas 2. They are servants of Christ and therefore ought to seek the Glory of their Master not their own Use Vse This is for the reproof of such Ministers who in their Ministry seek themselves and not Christ their own glory not His Such are they who in Preaching make vain shews of humane Learning Wit Eloquence c. to breed in the Peoples minds an opinion of their great parts This is to preach themselves and not Christ and to prefer their own Glory before his A stronger than I cometh c. Obser 2 Obser 2. In that John saith of Christ that he was mightier than himself in respect of his person Hence we gather that Christ is not a meer Man but also very God equal with his Father therefore called Immanuel Math. 1. And Isa 9. 6. The Mighty God Revel 1. 8. The Almighty John affirming him to be stronger than himself doth imply that he is also stronger than all other men and so that he is more than a Man even God himself Therefore also he is said to be stronger than the Devil Luke 11. 22. That Christ is God as well as Man was more at large proved Ver. 1. Use 1 Vse 1. To confute all Hereticks that have denied or do at this day deny the God-head of Christ as the Arrians Turks and Jews Use 2 Vse 2. Hence gather that Christ is an all-sufficient Saviour able perfectly to save c. Hebr. 7. 25. He is able to merit salvation for us in that he is God as well as Man the Dignity of his Person gave vertue and efficacy to his Blood because it was the blood of him that was God Act. 20. 28. Again he is able actually to confer and bestow salvation upon the faithful Joh. 10. 28. I give eternall life to my sheep and they shall never perish neither shall any pluck them out of my hands Again Christ being God Almighty is stronger than all our spiritual enemies as Satan Hell Sin the World and he is well able to vanquish and tread them under foot for us Revel 12. 7. Michael and the Dragon fought but the Dragon prevailed not but was cast out c. This is matter of great comfort to all Believers to assure them of their salvation if they be once ingrafted by faith into Christ they cannot miss of salvation nothing can hinder them from it not their sins not the World not Hell-gates What if thou have many enemies to oppose against thy salvation Christ is stronger than all that are against thee What if Satan be strong to tempt thee to sin and to draw to destruction Christ is stronger than he able to restrain his power and malice so that he shall not hurt thee or hinder thy salvation Learn then by faith to rest and rely on Christ Jesus as our powerful and all-sufficient Saviour trust perfectly on him for salvation c. It followeth Whose shoo 's Latchet c. Obser 3 Obser 3. Here we learn that Christ Jesus is a person of great dignity honour and excellency for John Baptist was the greatest among them that were born of women Matth. 11. 11. yet he doth here acknowledge himself unworthy to do the basest service unto Christ unworthy to stoop down and unloose his shooe This shews the excellency and dignity of Christ's person And indeed he was the worthiest person that ever lived upon Earth even in that state of humiliation when he lived on earth he was more excellent than all men and Angels much more therefore now since he is exalted to God's right hand c. Hebr. 1. 4. He hath obtained a more excellent name than the 〈◊〉 Cant. 5. 10 c. the Church at large describeth the excellency of 〈…〉 My beloved is white and ruddy the chiefest among ten thousand See also Esa 9. 6. Now this Excellency and Dignity of Christ's Person may be considered three ways 1. In respect of his divine Nature in that he is the Son of God equal to God the Father and the Holy Ghost in respect of his God-head Phil. 2. 6. Of this we heard before 2. In respect of his humane nature also in that it is united into one Person with his divine nature and so advanced by union with his divine nature above men and Angels and all creatures 3. In respect of his whole Person as he is Mediator God and Man especially now since his exaltation to heavenly Glory Ephes 1. 20. and Phil. 2. 9. Vse 1 Vse 1. This teacheth us to yield all due honour and reverence to Christ's Person now sitting in heaven If in the daies of his Flesh he were so honourable and excellent a Person How much more is he now being advanced to the right hand of God far above all principality and power c. Ephes 1. 21. See then that we yield due reverence to the person of Christ Psal Kiss the Son c. Phil. 2. 10. At the Name of Jesus shall every knee bow c. Not that the outward bending of the knee at the very sound of the Name is required but the meaning is that every creature should yield subjection and reverence unto Christ's Person Now the reverence to be yielded unto Christ is two fold 1. Inward in the heart by thinking and conceiving of him in our minds with all due reverence of so high a Majesty 2. Outward in our words and behaviour by speaking reverently of Christ and of his Person as also by carrying our selves reverently at all times and in all places as in the presence of Christ especially we are to shew this reverence towards Christ at such times as we come before him in special manner to perform special services to him as to hear his Word to pray to him c. 1 Cor. 11. 10. Paul will have women behave themselvee decently in the Congregation because the Angels are present there to behold them much more should we use all reverent carriage in the Church because of the presence of Christ Use 2 Vse 2. Christ being so excellent a Person Hence we may gather the dignity and excellency of every true Christian that is a member of Christ and a believer in him The Members partake in the dignity of the Head and the Wife in the dignity of the Husband so it is with us in respect of Christ our spiritual Head and Husband Again every Believer is of spiritual kindred and alliance with Christ having Christ to be his elder Brother and being a Son of the same heavenly Father Therefore as it is with natural Brethren if the eldest be advanced to honour the rest do in
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body â—utwardly What shall it profit thee to be baptized in Body and to â—e unbâ—ptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
us nor his protection over us in the discharge of it See Psal 91. 11. Use Use This reproveth such as rashly adventure upon the undertaking of such Callings Offices and Actions for the vvhich they have no vvarrant from God and from his VVord Some take upon them such Callings as are in themselves unlavvfull and sinfull Others take upon them lavvfull Offices yet by unlavvfull means or else vvithout sufficiency of gifts for discharge of them Hovv can such go on with courage and constancy in discharge of their Duties or expect any blessing or protection from God in those things vvhich they undertake seeing they have no assurance in their consciences that God hath called them thereunto So much of the generall Point Novv I come to those Points of Instruction vvhich do more particularly arise from the VVords Observ 1 Observ 1. From the first miraculous Sign shevved at the Baptism of Christ namely The visible opening of the Heavens upon him or unto him for so it is said Math. 3. 16. Hence vve may gather That our Saviour Christ even vvhilst he lived on Earth in the state of his humiliation vvas nevertheless a Person of great Honour Glory and Majesty This vvas shevved by the very opening of the Heavens upon him this shevved the Glory and Majesty of Christ's Person in that the very Heavens did a kind of Homage and Reverence unto him in that they vvere divided and cut in sunder as it vvere over his head at this time of his Baptism The reason of this Glory and Majesty of Christ's Person living on Earth is this because he vvas even then not a meer Man but God and Man even the Son of God incarnate Novv if he vvere a Person of such divine Glory and Majesty vvhilst he lived in the form of a servant upon Earth hovv much greater Glory and Majesty hath he novv obtained being advanced to God's right hand in the Heavens But of this excellency of Christ's Person vve heard before Ver. 7. Observ 2 Observ 2. VVhen our Saviour Christ vvas called to take upon him his publick Office the Holy Ghost cometh dovvn upon him in miraculous manner to shevv that he vvas novv furnished vvith all sufficiency of spirituall gifts and graces requisite for the discharge of that Office Hence vve learn this That vvhomsoever God calleth to any Office or Function those he furnisheth and inableth vvith gifts sufficient for discharge of that Office and Calling to vvhich he appointeth them This is true of publick and private Offices and Callings 1. Of publick Whomsoever God calls to the Office of civil Magistracy in the Commonwealth those he indueth with the Spirit of Wisdom and Courage fit for that Calling Examples of this we have in Moses Joshua Saul 1 Sam. 10. 9. Solomon c. So also those that are called of God to the Office of the Ministery they are furnished of God with gifts of the Spirit answerable to that Calling as the gift of Knowledge Utterance c. This we see in the calling of the Prophets as Jer. 1. 9. The Lord touched his mouth and said unto him Behold I have put my words into thy mouth So also Ezek. 2. The Lord incouraged him and put his Spirit into him when he called him to Prophesie So when the Apostles were called to Preach the Gospel the Holy Ghost was sent upon them Acts 2. 2. This also is true of more private Callings as the callings of 〈◊〉 and Masters of Families that those whom God appointeth unto these Callings and Places he doth also qualifie them with such gifts as are fit for the discharge of them else they cannot be said to be called of God to such Offices if they be not in some measure qualified with gifts fitting for them Vse 1 Vse 1. This convinceth many to be wrongfull Usurpers of those Offices and Callings wherein they live and that they were never called of God unto them because they are not qualified with gifts sitting for such Callings How many Ministers are there which live in that Calling and yet want ability or willingness to teach the Word How many Magistrates and Governours in the Commonwealth that want Wisdom Courage and Zeal for God's glory How many Parents and Masters of Families that are not able to Govern their Families aright not able to Catechize their Children and Servants c. Let all such know That God never called them to those Places and Offices for the discharge of which he hath not qualified them with some sufficiency of gifts Use 2 Vse 2. If we would be assured That God hath called us to those Places and Callings wherein we live let us labour to see and know our selves to be qualified with gifts answerable to them else never presume that God hath called thee to undertake any Office or Function Publick or Private if he have not furnished thee with some measure of sufficiency and ability to discharge that place in which thou livest Observ 3 Observ 3. From the manner of the Holy Ghost's descending upon our Saviour Christ in that it was in the shape of Dove to shew what kind of person Christ should be and how qualified by the Spirit namely likely unto the Dove Hence we may gather That Christ Jesus is such a Saviour as doth in nature disposition and properties fitly resemble the Dove For the clearing of this We must shew what are the speciall properties of a Dove that so we may see how our Saviour Christ is qualified with such vertues as are resembled in the Dove 1. The Dove is an ignorant and harmless Creature Math. 10. 16. Be harmlesse as Doves So our Saviour Christ was most innocent and harmless Yea He was pure from all spot of sin both in his Conception and Birth as also in his Life Heb. 7. 26. Such an High Priest became us who is Holy Harmless Undefiled separate from sinners c. 2. The Dove is a loving and tender-hearted Bird. Aristotle commends them for chast loving each other Histor Animal l. 9. c. 7. And some write that the Dove is very loving to her young Ones and carefull to cherish them So Christ is a most loving Saviour to us so greatly loving us that he laid down his Life for us Ephes 3. 19. The love of Christ passeth knowledge 3. The Dove is a meek and gentle Creature some write of it that it hath no gall and hence is that Proverb in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calepin So Christ Jesus is to us a meek and gentle Saviour Math. 11. Learn of me that I am meek c. So the Apostle saith I beseech you by the meekness and gentlenesse of Christ c. Use 1 Vse 1. This is matter of singular comfort to the faithful Members of Christ for Christ being innocent and harmless like the Dove yea pure from all spot of sin this his purity and holiness is imputed to so many as truly believe in him and by it they are accepted as holy and pure through
c. 2. It signifieth the Kingdom of Glory in Heaven after this life ended 1 Cor. 6. 9. The unrighteous shall not inherit the Kingdom of God and Joh. 3. 3. 3. It is put for the visible Church on Earth in which are both good Christians and Hypocrites as Matth. 13. 47. Like a Draw-net c. 4. For the Preaching of the Gospel Matth. 21. 43. The Kingdom of God shall be taken from you c. 5. For the spiritual Regiment and Government of the Church exercised by the Messiah after his coming in the Flesh and in this sense it is to be taken here So the meaning is That the Messiah being exhibited and come in the Flesh hath now begun to exercise his spiritual Government and Kingdom amongst men called the Kingdom of God because it is assigned unto Christ of God Quest 1 Quest 1. Did not Christ exercise a spiritual Regiment in and over the Church before the time of his coming in the Flesh Answ Answ Yes But not so manifestly and clearly nor in such conspicuous manner as he did after his Incarnation Kingdom of God The full and clear manifestation of the spiritual Kingdom of the Messiah Is at hand To be shortly accomplished Quest 2 Quest 2. Wherein stands this spiritual Regiment which Christ exerciseth Answ Answ In sundry things chiefly in these 1. In calling and gathering his Elect out of the World causing them to become his subjects Mat. 23. 37. O Jerusalem how often would I have gathered thee c. See also Joh. 15. 19. 2. In overthrowing and destroying the contrary Power and Kingdom of Sin and Satan in his Elect. 3. In conferring on them all saving graces of his Holy Spirit 4. In guiding and directing them in the whole course of their lives 5. In bringing them to be partakers of eternal life c. Quest 3 Quest 3. How or by what means doth he exercise this spiritual Government Answ Answ By a twofold means 1. Outwardly by the Ministry of his Word which is therefore called the Word of the Kingdom as we heard before 2. Inwardly by the power and efficacy of his Spirit Rom. 8. 14. So much of the sense of the words Now to come unto the Instructions to be gathered from them Observ 1 Observ 1. The time is fulfilled that is the full time appointed of God for the coming of the Messiah and for the manifestation of his Kingdom this time is accomplished in that the Messiah is now already come in the Flesh hence gather that God hath appointed a certain time for the fulfilling of all those things which himself hath purposed in his eternal counsel to do or which he hath promised in his Word and in that due time they are and shall be all accomplished God purposed from Everlasting and promised to our first Parents after their fall to send the Messiah and he appointed a certain time for the sending of him and when that time was expired he sent him accordingly So 1 Pet. 1. 20. This is true of all other purposes and promises of God there is a certain time appointed of God for the fulfilling of them and when that time is come they are alwayes fulfilled Eccles 3. 1. To every thing there is a season c. Hab. 2. 3. The Vision is yet for an appointed time c. The Lord appointed a time for the deliverance of the Israelites out of Aegypt and when that time was come the self same day they departed c. as it is said Exod. 12. 41. So the Lord appointed a time for the return of the Jews from Captivity namely after seventy years and at the end of that time Cyrus gave them leave to return Use 1 Use 1. Prescribe no time unto God for the accomplishing of any thing which we desire for our selves or for God's Church but wait untill the time appointed of God himself for the enjoying of every Blessing or good thing which he hath promised in his Word Rest upon his Word for it and be content to waite till the time be fulfilled which God hath set for the accomplishment of it knowing that to be the fittest time which the Lord himself hath determined Remember this in times of trouble and distress though God defer our deliverance yet faint not neither cast away our hope patience and confidence in God but wait still for a happy Issue at the time appointed of God In the mean time live by Faith Hab. 2. remembring that it is one property of Faith not to make haste Isa 28. The Husbandman waiteth long for the fruits of the Earth so let us wait patiently on the Lord for the accomplishment of his Promises and beware of using any unlawful means to bring any thing to pass which we desire or God hath promised Vse 2 Vse 2. To strengthen our Faith to believe and certainly to hope for the Resurrection of our bodies after death and for eternal life in Heaven God having promised these things he hath also appointed a time wherein he will fulfil them c. Observ 2 Observ 2. Christ came in the Flesh at the time foretold by the Prophets Gal. 4. 4. when the Sceprer was gone from the Jews to the Romans and toward the end of Daniel's seventy weeks c. in the last Age of the World Use Use Therefore he is the true Messiah Seek Salvation in him onely Mark 1. 15. And saying The time is fulfilled and the Kingdom of God is at hand c. Octob. 11. 1618. THe third Observation The Kingdom of God is at hand that is the spiritual Kingdom and Government of Christ the Messiah is now begun shortly to be manifested more clearly and plainly than heretofore Doctr. Doctr. Hence then observe this That the spiritual Regiment and Kingdom of Christ was more clearly and evidently to be manifested after his coming in the Flesh than it was before He was then to administer the same in more conspicuous and glorious manner than ever he did before his Incarnation This was foretold by the Prophets Isa 9. 7. and Jer. 23. 5. And it is now and hath been long accomplished since the coming of Christ in the Flesh Quest Quest Wherein stands this so evident manifestation of Christ's Kingdom Answ Answ In these things chiefly 1. In the clear and evident publishing of the Gospel of the Kingdom This Doctrine hath been more evidently preached since the coming of Christ than it was before It hath been preached by Christ himself and by his Apostles and succeeding Ministers far more plainly than it was taught by the Prophets of the Old Testament See 2 Pet. 1. 19. 2. In that Christ being risen from the dead is now actually advanced to heavenly Glory at God's right hand c. 3. In the powring forth of the gifts of the Spirit upon the Church in greater measure and abundance than before the coming of Christ Of this we read Act. 2. Joel 2. and Ephes 4. When he ascended on high he gave gifts
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. â—hus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in â—hese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oâ—â— formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
the words imply an ordinary conversing with his Apostles 1 Joh. 1. 1. St. John saith that himself and the other Apostles had heard and seen with their eyes and that with their hands they had handled the Word of life that is Christ Jesus according to his humane Nature which shews how familiarly and ordinarily the Apostles conversed with Christ following him up and down wheresoever he went Quest Quest Did all the Apostles thus follow Christ and converse with him ordinarily Answ Answ Not all but onely the twelve which were first called therefore Paul though an Apostle yet being none of the twelve is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension Object Object 1 Cor. 15. 8. He saith that Christ was seen of him Answ Answ He saw him onely in Visions and that at three special times 1. In the way to Damascus Act. 22. as may appear by the speech of Ananias to him ver 14. 2. When he was imprisoned at Hierusalem Act. 23. 11. The Lord stood by him and said Be of good cheer Paul c. 3. When he was caught up into the third Heavens where he heards words unspeakable c. 2 Cor. 12. 2. It is most likely that then also he saw Christ in his Glory Paraeus in 1 Cor. 15. 8. Thus Paul saw Christ sundry times in extraordinary Visions after his Ascension but he did not see him or converse with him before his Ascension in such sort as the twelve Apostles did This therefore was the Prerogative of the twelve to see and hear Christ and to converse with him ordinarily upon Earth Vse Hence gather the truth and certainty of the Doctrine of the Gospel contained in the writings of the Apostles For they living and conversing with Christ heard his teaching and knew his mind and that which they learned of him they either wrote themselves or else delivered it to others to write See Luke 1. 1 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament Observ 2 Observ 2. I will make you to be Fishers c. Hence learn that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is to take men like fish in the Draw-net of the Word that is to draw them out of the Sea of this World and out of their natural estate and to bring them unto God In a word to call and convert men and women unto God and so to save their Souls This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles when he called them to that Office that they should become fishers of men that is that they should labour in nothing so much as in this that by their Preaching they might gain Souls unto God So Luke 5. 10. Christ tells Peter hereafter thou shalt catch men shewing what was the thing he should chiefly labour in for the time to come even to take mens Souls in the Draw-net of the Word This also was Paul's chief aim and drift in all his Ministry even to win men unto God 2 Cor. 12. 14. I seek not yours but you and 1 Cor. 9. 22. I am made all things to all men that I might by all means save some The words may be understood not onely of his private conversation but also of his Preaching and Ministry that in it he did conform himself so far as he might to the different dispositions of men that so he might gain them unto Christ Shewing what is the main scope which Ministers should shoot at in their Ministry even the gaining of Souls to God or the taking or catching of mens Souls as it were in the Net of the Word preached Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain profit credit or preferment in the World than at the winning of their People to God they fish more for Benefices and Church-livings than for the Souls of men Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached and by it to be drawn out of the Sea of the wicked World and out of the deep Waters of their own sins and corruption in which they ly and live by Nature And to this end all sorts must be admonished diligently to repair to the places where the Net of the Word is cast forth and laid by the Lord's Fishermen As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net which is his Word so be careful to come unto the Net and to the place where it is cast out else thou canst not be taken in it and yet if thou be not taken in it and drawn by it out of the Sea of thy sinful estate thou canst not be saved Be not then slack to come to this Net of the Word that thou mayest be taken in it Happy are all they that are caught in it c. Observ 3 Observ 3. See here the excellency of the Calling of Ministers in that it hath so excellent an Object about which it is conversant namely the gaining of Souls to God by Preaching This is to be Fishers of men Hence is it that they are said to save others as 1 Tim. 4. ult Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Now there is no work more excellent than the saving of Souls See Jam. 5. 20. Which shews the excellency of the Minister's Calling in that it is conversant about so excellent and precious a work as the gaining of Souls to God Other Callings are conversant about mens bodies and goods or outward estate but the Office of Ministers is to labour in saving Souls Use 1 Vse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness they cannot labour too much in so worthy a Work they should think no pains too great to save one Soul This is more than to save a thousand mens bodies from drowing or burning c. Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake as Paul warneth 1 Thes 5. 12. We love the Physitian that useth means to save our bodies c. Mark 1. 17 ad 21. And I will make you become Fishers of men c. Nov. 22. 1618. Observ 4 IN that the Ministry of the Apostles is compared to the trade of Fishermen which is a painful trade Luke 5. 5. Observat 4. Hence we may gather that the Calling of a Minister is no easy Profession but laborious and painful The Fisherman hath no need to be idle but to be much imployed either in
Luke 4. 16. His custom was to go into the Synagogues on the Sabbath dayes So Matth. 5. 1. When he saw a multitude assembled he took occasion to preach to them in the Mount And John 7. 37. in the last and great day of the Feast of Tabernacles he stood and cryed saying If any thirst c. Because there was then a great concourse of People he took occasion to teach them The like wisdom should be in all Ministers of the Word to take the fittest occasions to do good by their Ministery and that both by their publick teaching and also by their private admonitions and exhortations and by comforting the distressed 2 Tim. 4. 2. Preach the Word be instant in Season and out of Season c. not that the Word is at any time out of Season but it seems to be spoken according to the opinion of carnal Men who think it sometimes out of Season but the Apostle's meaning is that Timothy should take all opportunities to preach the Word yea though it be at such times when carnal men think it unseasonable See Acts 20. 20. the example of Paul Now among all other opportunities of time and place Ministers should be especially careful to take the opportunity of the Sabbath day then and there to dispense the Word and Sacraments to their People They are to take occasion of so doing by their Ministery at other times but chiefly on the Lord's Sabbaths when his People are assembled for his publick Worship So did our Saviour here See also for this Luke 12. 42. and Prov. 25. 11. Use Vse To teach the People to be wise also in observing and taking all opportunities of time and place to receive good from their Pastors and Ministers So this People of Capernaum took occasion now offered to hear our Saviour Christ If Ministers must watch Opportunities to do good to their People by publick Teaching by private Instruction Admonition Consolation c. then the Peoples Duty is not to omit any good occasion offred of profiting by the Ministry of their Pastors Act. 10. 33. Cornelius with his Kinsmen and Friends took the opportunity to hear Peter's Sermon So Act. 13. 44. When Paul and Barnabas were to preach almost the whole City of Antioch came together on the Sabbath to hear the Word of God so careful were they to take the Opportunity Observ 2 Observ 2. In that our Saviour taught on the Sabbath we may gather That Preaching and Hearing of the Word is one principal part of the publick service of God to be performed on the Sabbath Thus it was upon the Jews Sabbath as may appear 2 King 4. 23. and Act. 15. 21. Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day The meaning is that the books of Moses were read on the Sabbath dayes and being read they were also interpreted and applied to the People by Preaching So Act. 13. 15. After the reading of the Law and the Prophets the Rulers of the Synagogue sent unto the Apostles saying If ye have any Word of Exhortation for the People say on And hence is it that our Saviour himself usually preached on the Sabbath dayes to the People as we see Luke 4. 16. c. So afterward when the Sabbath day was changed to the first day of the week which is our Christian Sabbath or Lord's Day the Apostles used to preach the Word on this day as is plain by Paul's practise Act. 20. And this custom of Preaching and Hearing the Word on the Lord's Day continued in the Primitive Church that followed next after the Apostles times as Justin Martyr who lived near unto those times testifieth In Apologia majori Use Vse See then that the Sabbath day is not rightly sanctified if the Word be not ordinarily preached and heard on that day It is one principal exercise wherein the Lord's day is to be spent which must move all Ministers on the one side not to omit this duty on the Sabbath nor to let this day pass without some publick Instruction given to the People and on the other side it must stir up the People diligently to repair to the Hearing of the Word on the Lord's day not contenting themselves to spend the day without hearing the Word in publick unless unavoidable necessity hinder If therefore they cannot have the Word preached in the places where they live they should seek further to those places where it is preached See Amos 8. 12. Straightway he entred c. Observ Good duties ought to be readily and cheerfully performed and this readiness must be shewed by speedy performance without delayes See for this Point Joh. 4. 34. 1 Pet. 5. 2. Jam. 1. 19. Rom. 12. 8. Psal 110. 3. Psal 119. 60. Use Reproveth such as must be haled to good duties c. Use It followeth Ver. 22. And they were astonyed c. Here is set down the effect which our Saviour's preaching wrought in the Hearers they were astonied at it that is stricken with fear and amazement for so the word in the Original signifieth which shews that they were exceedingly affected and moved with his Preaching in regard of the excellent and powerful manner of it whereof we shall hear afterward Observ 1 Observ 1. Here we see that although our Saviour lived in a low and mean estate on earth yet even in that state of his Humilitation he was a Person of wonderful Power and Majesty able with the words of his mouth and by his Doctrine to strike his Hearers with fear and amazement Hence is that speech of the Officers that were sent to take Him and yet had no power to do it Joh. 7. 46. Never man spake as this man And another time when a Band of men came to apprehend Him as soon as He did but tell them I am He they went backward and fell to the ground Joh. 18. 6. Therefore Luke 24. 19. He is said to have been mighty in word and deed Vse Vse How much greater Power and Majesty shall Christ shew forth at his second coming in Glory when he shall come in the Clouds accompained with thousands of Angels If his Voice were so powerful on earth when he was in so low and mean estate how fearful shall that Voice and Sentence be which at the last day he shall pass against the Reprobate Even so terrible shall it be that they shall call to the mountains to fall on them and to cover them from the wrath of Christ Let this consideration move us now to be obedient to the Voice of Christ in the Ministry of his Word least we be compelled hereafter to be subject to that terrible Voice of his Go ye cursed into everlasting fire Observ 2 Observ 2. In that they were astonied this argueth some fear and reverence wrought in them toward our Saviour Christ and his Doctrine that they were much affected with it for the time and yet it doth not prove that they
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
withstand him See Luke 11. 26. and Mark 9. 20. Revel 12. 13. It is said That after that Christ had fought against the Devil and cast him down from Heaven to Earth he had great wrath and this wrath he shewed immediately in persecuting the Woman which had brought forth the Man-child that is the Church Acts 16. 19. When Paul had cast out the evil Spirit of divination out of a Damsel that was possessed It is said that the Masters of that Damsel seeing the hope of their gain which they had gotten by her divining to be gone they presently began to persecute Paul and Silas drawing them before the Rulers c. Now it is likely that the Devil set them a-work to do this to shew his malice against Paul for casting him out Use 1 Use 1. See the reason why the Devil stirs up so many ememies and troubles against such as oppose themselves against sin and against the corruptions and abuses that raign in the places where they live it is because in setting themselves against sin they set themselves against Satan's Kingdom No marvel therefore if he stir against them with all his might and malice This is that which makes him so much to stir against the Faithful Ministers of the Word as oftentimes he doth because he sees that by their Preaching they beat down sin and weaken his Kingdom The powerful Preaching of the Word makes Satan fall from Heaven like lightning Therefore the Devil shews such malice against the faithful Preachers of it Acts 19. When Paul Preached against the Idolatry of the Ephesians what troubles did the Devil stir up against him So he rageth against other faithfull Ministers but they must not be discouraged but go on in their Callings constantly c. So also the Devil rageth against Religious and Zealous Magistrates Vse 2 Vse 2. See what they must look for that will set themselves against Satan and his Kingdom as every good Christian must do for at our first entrance into Christianity we bid battle to him so many as truly professe Christ and resolve to oppose Satan and his Kingdom they must look to be much assaulted and molested by him he will shew the uttermost of his malice against them Vse 3 Vse 3. This shews the folly and ignorance of such who think their Case is good because they feel no such assaults of Satan as some others complain of they are not as they say troubled with him but this is no good signe If Satan trouble thee not at all nor rage against thee it argues that thou lettest him alone and dost not resist him but sufferest him to hold his Kingdom in thee peaceably If thou dist fight against him he would be sure to rage and stir against thee See Luke 11. 21. Mark 1. 27 28. And they were all amazed insomuch that they questioned among themselves saying What thing is Jan. 10. 1618. this What new Doctrine is this For with Authority commandeth he even the unclean Spirits and they do obey him And immediately his Fame spread abroad c. IN these two Verses are laid down the consequents which followed upon this Miracle wrought by our Saviour in casting out the unclean Spirit The consequents are two especially 1. Astonishment and wonder in the People which is set forth by an effect of it in that it caused them to question and reason one 〈…〉 about this Miraculous Fact and about the Doctrine of our Saviour They were all amazed insomuch that they questione◠c. The second consequent is the great Fame which was spread abroad 〈…〉 Christ upon the working of this Miracle Ver. 28. Immediately his Fame spread c. Amazed Or astonished with fear and wonder They questioned Or conferred and reasoned among themselves debating the matter to and fro by Reasons alledged on both sides What is this thing Or How great a Miracle is this which we see done What new Doctrine is this What rare and excellent Doctrine is this which is Preached by this Man and which is confirmed by such Divine Miracles as this is of casting out Devils with such Power and Authority Thus the Word New in Scripture is often used to signifie that which is rare and excellent Psal 33. 3. Sing to the Lord a new song that is an excellent song Therefore the People here do not call this Doctrine new to vilifie or disgrace it as if it were false or to be suspected because of the Novelty or strangenesse of it as Acts 17. 19. But rather to note out the excellency of it in that it was ratified with such Miracles which were so rare and admirable Note that in reasoning about this Miracle of Christ they take occasion to speak of the excellency of his Doctrine because by the Miracle the Doctrine was manifested and confirmed to be Divine and Excellent His Fame spread abroad through all the Regionround about Galilee The Fame and Credit of this Miracle and of Christ's Person and Doctrine was spread abroad not onely in all Galilee but in all the Country adjoyning to it round about Now this spreading of his fame came to pass by God's special providence that by this meanes the greater number might be converted and become believers in him Observ 1 Observ 1. It is said The People were all amazed c. yet is it not likely that they were all converted or became believers in Christ at the sight of this Miracle for then the Evangelist would not have concealed it Hence then we may gather this that although it be a good thing in it self to be moved with fear and wonder at the great and extraordinary works of God yet it is not alwayes a sign of a true Convert or Believer It is possible for the wicked and unbelievers to be astonished at the sight of the Miraculous works of God and yet not to make any good use of them nor to be reformed any thing the better for them in their hearts and lives Mark 5. 15. When one that had bin possessed with a Legion of Devils was cured the People were afraid and yet Ver. 17. they pray Christ to depart out of their Coasts which shews that they were far from believing in Christ or being converted though they were astonished at the Miracle So Matth. 13. 54. Those of Nazareth were astonished at the Doctrine and Miracles of Christ and yet were offended in him and did not believe in him Ver. 57. 58. Act. 8. 13. Simon Magus wondered at the great Miracles wrought by Philip in Samaria yet was never the better for them So Nebuchadnezzar Dan. 3. 24. Vse Vse Think it not enough to be affected much with a kind of reverence and wonder at the great and extraordinary Works of God which we read or hear of or which we see with our eyes to be wrought in our Times but labour so to be moved with them as to make a holy and right use of them in our hearts and lives When we see or hear of
when we come unto it Now to gather some Observations from this 30. Verse Observ 1 Observ 1. First we see here that Peter though called to be Christ's Disciple and appointed afterwards to Preach the Gospel as an Apostle yet was a married Person at the time of his Calling and retained his wife after his Calling This is plain in that his wive's mother is here mentioned See also 1 Cor. 9. 5. Hence then we gather against the Papists the lawfulness of the Marriage of Ministers of the Word that such as are Called to that holy Function may lawfully both marry and also live with their wives after marriage having marriage-society with them Hebr. 13. 4. Marriage is honourable among all and the Bed undefiled And 1 Tim. 3. 2. A Bishop that is a Pastor must be the Husband of one Wife that is such a one as hath but one Wife at once which shews that He may lawfully be the Husband of one at one time as any other Christian man may And whereas the Papists would have the meaning to be that he should be such a one as had bin the Husband of one Wife before his calling to the Ministry this is flat against the very words of the Text he must be one that is the Husband of one Wife not one that hath bin so See also for this Point the example of Philip the Evangelist who was marryed and had Daughters as we see Acts 21. But the Papists Object that although Peter and the Apostle and Philip the Evangelist had Wives before they were called to the Ministery yet they lived not with them neither had company with them as their Wives after their Calling to the Ministery But this is false as may appear by this reason because if they had separated themselves from their Wives after their Calling they should have transgressed the Ordinance of God in divorcing themselves from their Wives out of the case of Adultery contrary to the Doctrine of Christ Matth. 19. 9. But it is not likely they would do so for it had bin a great sin in them and far be it from us to charge them with it Besides it is manifest that Peter lived with his Wife even after his Calling to the Ministery if we consider that place 1 Cor. 9. 5. We are therefore to hold this Doctrine of the Papists condemning the marriage of Ministers to be no other but the Doctrine of Devils as the Apostle calls it 1 Tim. 4. 1 3. Observ 2 Observ 2. It is likely that Peter's Mother-in-Law was a good Woman fearing God 1. Because she lived in a good and Religious Family 2. Because it is said That after she was cured she Ministred unto them that is she waited upon them diligently and helped them with necessâ—ries and this seemeth a good fruit of her Faith and her true love to Christ and his Disâ—iples Therefore taking her to have 〈◊〉 a good Woman We may hence observe That good Men and Women are not exempted or priviledged from bodily sicknesse God useth to visit his own Children with bodily sickness as well as others This we see verified in sundry examples as of Ezekiah Esay 38. Lazarus Joh. 11. Epaphroditus Phil. 2. 27. Timothy 1 Tim. 5. 23. Reas Reas Why the Lord doth this 1. Sometimes to chastise and humble them for some speciall sins into which they fall after their first conversion and by this means to cause them to renew their Repentance for such faults So 1 Cor. 11. 30 32. 2. To prevent sin in them and to restrain them from it for time to come See Job 33. 16 17. 3. To make tryall of their Faith Patience and other Christian Graces in them To see how they will rest upon God for deliverance and how willingly and contentedly they will submit to his hand c. 4. To shew them their Mortality and the Frailty of their earthly Tabernacles 5. To wean them from the love of this World and the things here below and to quicken their hearts to a longing for Heaven that they may be desirous to depart out of the Body when God shall call them to it as Paul was Phil 1. 23. Use 1 Vse 1. Prepare and Arm our selves now in time of health that we may be able and willing to bear the pains of sickness when God shall please to send it on us health and soundness of Body will not alwayes continue The strongest bodies must look for a change Let us now in our health get Faith and Patience and store our Selves with Comfort out of the Word of God that we may be able to bear sickness as we ought when the Lord shall send it Many are impatient and comfortless in sickness because they never made it present to them before it came nor prepared themselves to bear it Use 2 Use 2. It is matter of comfort to us in all sicknesse though never so tedious long or painfull Consider this the dearest Saints of God have tasted of the same Cup. All or most of God's Children hitherto have gone through the pains of Sickness and of Death also we are not better then Hezekiah Lazarus Job c. Refuse not then the Lord 's chastening c. Hebr. 12. He doth it for our good Let us labour to profit by every Sickness c. Mark 1. 30 31. And anon they told him of her And he came and took her by the hand and lift her up and immediately Jan. 24. 1618. the Feaver left her and she Ministred unto them Observ 3 PEter kept his Mother-in-Law in his House and took care of her to nourish her in her Sicknesse Hence Children may learn their Duty towards their Parents being aged Viz. That they ought to succour help and cherish them in their necessities especially in their elder years If Peter did this to his Mother-in-Law how much more do all Children owe this duty to their Naturall Parents By this they are to shew their thankfulnesse for their Life and Education and for all the care pains and cost which their Parents have bestowed therein Their Parents having nourished them should be nourished again by them in their necessity especially in their old age 1 Tim. 5. 4. Let Widdows learn to recompence their Parents for this is honest c. Gen. 47. 12. Joseph nourished his Father and his Brethren and all his Father's Houshold with Bread according to their Families Joh. 19. 26. Our Saviour Christ at his Death took special care of his Mother committing her to John Nature teacheth this thankfulness to Parents The Stork nourisheth her Damme being old The Heathen knew this Truth The contrary sin to this is reproved in the Scribes and Pharisees Mark 7. 11 12. who under pretence of offering Sacrifices to God in behalf of their Parents neglected the relief of their Parents Vse 1 Use 1. To shame many unthankful and unnaturall Children refusing to help and cherish their aged Parents taking no care of them in their necessities to relieve them but
Ministeriall Function in that he brake his rest so timely in the Morning that he might by private prayer prepare himself to Preaching that day Into a solitary Place It is like it was some private place a-part from the City of Capernaum whither our Saviour went so early Quest Quest Why went He to so private a Place Answ 1 Answ 1. Some think to prevent the suspition of Vain-glory lest it should be thought that he sought the applause of the People because they had flocked to him in such sort as we heard the Evening before 2. But I take it the principall Reason was that being alone he might be more free from outward disturbances and distractions which might any way hinder him in the exercise of Prayer And there prayed This private prayer he used as a preparative to his publick Teaching and working Miracles that day Now although it be not expressed what was the matter of his prayer at this Time yet it is most likely that in it First He gave thanks to his Father for the Fruit that had come of his Doctrine hitherto as also for the great Blessings which God had bestowed on the People by His means in that he had helped and cured so many that were diseased and possessed with Devil Secondly That he further craved of his Father a Blessing for time to come upon his Doctrine and 〈◊〉 that they might have good successe and be effectuall and profitable to those that should hear and see the same So 〈…〉 the Words and for the clearing of the sense Now to gather such Instructions as may arise from this Verse Observ 1 Observ 1. Our Saviour was carefull to use the best outward helps and furtherances to Prayer as the opportunity of the Morning and the conveniency of the Place being solitary Whence we may gather That to pray aright is a difficult Work and not easie to perform If it were an easie matter what need such helps Indeed our Saviour Christ in respect of himself had no need of such helps yet he used them for our Instruction to shew us what need we have of them and how hard a thing it is to pray well Therefore Paul intreateth the Romans to strive in prayer to pray for him Rom. 15. 30. to shew how hard a work it is to pray well And 1 Sam. 1. 15. Hannah calls it a powring out of the Soul c. Omnium ferè operum difficillimum orare Luther Reas 1 Reas 1. We have no ability of our selves by nature to perform this Duty Rom. 8. 26. We know not what we should pray as we ought c. Reas 2 Reas 2. There are many things to hinder us in the Duty especially Satan labouring continually to stir up hinderances and disturbances also our own corrupt hearts which are apt to be taken up at times of prayer with swarms of idle and wandering thoughts c. Reas 3 Reas 3. It is a Duty of great excellency and profit much and often commended in Scripture no marvel therefore if it be difficult So are all excellent and precious Duties Reas 4 Reas 4. Prayer is a holy conference with God Now it is hard to speak unto God as we ought c. See Cooper on Rom. 8. 26. Use 1 Use 1. See the ignorance of those who think it so easie a matter to pray Therefore they go about it as about an easie work without preparation without watchfulness over their hearts and without using any helps to further them in the Duty but they slubber it over in a very slight manner If they repeat the bare words of the Lord's Prayer or some other prayer though without all understanding and feeling they think this is enough Indeed this is an easie kind of praying or rather saying of a prayer for it is not rightly called praying when onely the words of a prayer are rehearsed Hence it is That ignorant People use to commend prayer so much and to call for many prayers but care not so much for Preaching c. because they think it an easie thing to pray as if onely the rehearsall of the words were praying But such as know what it is to pray aright with feeling and fervency of heart and in faith do acknowledge it to be a difficult Work yea so difficult that they can better hold out well in hearing the Word two hours then in serious and fervent prayer half an hour Use 3 Use 2. Be the more diligent and frequent in this exercise that it may become more easie to us 1 Thes 5. 17. Often-use will make it easie Rom. 12. 12. Use 3 Use 3. See what need we have to desire God to help us with his Spirit c. Rom. 8. and Luke 11. 1. Use 4 Use 4. Use all good helps and furtherances for the better performance of this Duty seeing it is difficult Especially these helps 1. Take the fittest and most convenient Time and Place for it when and where we may be most free from hinderances 2. Use watchfulness over our hearts before prayer and in prayer endeavouring to keep out idle thoughts This watchfulnesse is a great help to prayer therefore often joyned with it in Scripture as Eph. 6. 18. and 1 Pet. 4. 7. Matth. 26. 41. 3. Keep our hearts and minds alwayes in due temper free from inordinate passions of wrath bitternesse c. for these exceedingly hinder prayer 1 Tim. 2. 8. 4. Use some good meditation before we pray to quicken us to the Duty and to raise up our minds to Heaven or if need be read some portion of Scripture to prepare us to the Duty Observ 2 Observ 2. In that our Saviour set a-part this speciall time of the morning to betake himself to private prayer we learn That we ought to set a-part some speciall times for private prayer alone by our selves So our Saviour used to do and among other times as it seemeth he did set a-part the Morning and Evening for this Exercise for as here we find Him praying in the Morning so elsewhere in the Evening as seems to be implyed Matth. 14. 23. Isaac also used to pray in the Evening Gen. 24. 63. David used to pray Morning Evening and at Noon Psal 55. 17. Daniel also three times a Day Dan. 6. 10. So should we have certain set times daily to be spent in private prayer by our selves alone So had Luther and he used constantly to keep those Times See Matth. 6. 6. There should be times to pray alone in our Chamber c. Use Vse To reprove such as are negligent and careless this way Some think it enough if they be present at publick prayers in the Church and if they use to joyn also in Family-prayer with other but they seldom or never set any times a-part to pray alone by themselves in their Chambers Closets c. But this should be daily and constantly used at certain times as well as publick and Family-prayer God will have us serve him alone as well as with
company Besides every one hath some speciall and personall wants to commend to God and personall Blessings to give thanks for which cannot so conveniently be expressed in publick or Family-prayer as they may and ought to be by the persons themselves praying alone Observ 3 Observ 3. Further from the Circumstance of time observe here That the Morning is one speciall fit time for prayer Therefore our Saviour made choyce of it So David Psal 5. 3. In the Morning will I direct my Prayer to thee and will look up and elsewhere in the Psalms as Psal 88. 13. Reas 1 Reas 1. Then our minds are usually most free from worldly cares and thoughts which would distract us in prayer Reas 2 Reas 2. Then we have special occasion both to give thanks unto God for his protection of us in the night past and for the Rest we have enjoyed through his mercy and also to crave the continuance of his protection and mercy to us together with his Blessing upon us in our Callings the Day following Vse Vse Admonition to us in any wise not to omit this opportunity of the Morning for prayer The Morning is a precious time and most fit to be spent in the best Duties 〈…〉 Exhorts first to wash our Souls by prayer in the Morning before we 〈…〉 Observ 4 Observ 4. From the 〈…〉 our Saviour went to pray in that it was a solitary Place we learn That private Places are most fit and expedient for private Prayers made by single persons alone Our Saviour used often to pray in such solitary Places as Luke 5. 16. He withdrew himself into the Wilderness c. See Mark 6. 46. So Peter Acts 10. 9. See also for proof of this Matth. 6. 6. When thou prayest enter into thy Closet c. Reasons of this 1. In such places we are most free from outward occasions of distraction 2. Then also we may most freely and safely lay open our particular personall necessities to the Lord. 3. In such places also this Duty may be performed without shew or suspition of Hypocrisie Object Object 1 Tim. 2. 8. Pray every where c. Answ Answ Though God's presence be not tyed to any place neither is any Place more holy of it self then another or more fit for Prayer yet in respect of our selves it is needfull to make choyce of such Places as are fittest for private Prayer Use Use This shews how unfit that custom of some is who use to pray by themselves in the midst of the Church and Publick Congregation and that sometimes in the time of the Publick Exercises Such must know that the Church being a Publick Place appointed for Publick Prayer and other Publick Worship is not so fit for Private Devotion It seems to carry a shew of Vain-glory and Hypocrisie Besides if it be used in the time of the Publick Exercises it is much more unfit and offensive This is a separating of our Selves from the rest of the Congregation and a preferring of our Private Devotion before the Publick Worship of God Object Object Luke 2. 37. Anna the Prophetesse Fasted and Prayed in the Temple Night and Day Answ Answ That was because then God had tyed his presence in speciall manner to the Temple 2 Chron. 7. 15. but now it is not so God doth not now any longer tye his presence or worship to any particular place Hitherto of the Time and Place when and where our Saviour prayed Now to speak of the Duty it self which he performed viz. That he prayed Being now to go over the rest of the Towns or Villages of Galilee and in them to Preach and work Miracles the first betook himself to Prayer for the better preparing of himself thereunto Doctr. Doctr. Hence we may learn That prayer should be used as a preparative to those Duties which we enterprise in our Callings especially to such as are weighty If our Saviour Christ prepared himself by prayer unto the weighty Duties of his Calling much more have we need to do it Psal 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to passe Col. 3. 17. Whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus c. That is with invocation of the Name of God through Christ Abraham's Servant being to go to choose a Wife for his Master's Son Isaac did not undertake the Journey without Prayer Gen. 24. 12. Jehosaphat being to go out against the great Army of the Moabits and Ammonits first prayed to the Lord 2 Chron. 20. So Asa being to fight against the Ethiopians 2 Chron. 14. 11. cryed unto the Lord c. Our Saviour Christ being to choose his twelve Apostles and to appoint them to publish the Gospel spent the Night before in prayer Luke 6. 12. So also he prepared himself to his Passion by prayer Matth. 26. So should we use prayer before all weighty Duties and especially before Religious Duties c. Reas 1 Reas 1. There is no power in us to perform any thing which we enterprise without God Jer. 10. 23. The way of Man is not in himself c. Reas 2 Reas 2. By prayer we procure a Blessing from God upon those Duties which we take in hand as also good successe in them Use 1 Use 1. To reprove the rash presumption of those who use to rush upon the Duties of their Callings and those very weighty sometimes without any preparation by prayer they seek not to God for his assistance nor crave his blessing upon their endeavours that they may prosper in them Others adventure rashly upon Religious Duties as hearing the Word receiving the Sacrament sanctification of the Sabbath without any preparation by prayer No marvel if the former sort be punished with ill successe in their worldly businesses seeing they go about them without commending the successe to God and no marvel if the latter sort reap no Fruit nor find any sound comfort in the performance of Religious Duties seeing they undertake them without preparation by prayer Use 2 Use 2. Remember in all Duties of our generall and particular Callings especially such as are most weighty to seek unto God by prayer for his blessing and assistance and for good successe in them before we take them in hand Forget not daily to go unto God by prayer for his blessing and assistance in the Duties of our Callings in our business journyes c. else look not to prosper in them Above all remember on the Morning of the Sabbath to prepare our selves by prayer to the Religious Duties of that Day else look not to find Fruit or Comfort by them Mark 1. 36 c. And Simon and they that were with him followed after him c. Jan. 14. 1618. OF the first preparative that went before Christ's Preaching in the lesser Towns of Galilee we have spoken namely his sequestring himself to private prayer Now in these three Verses are set down two other
things seek Christ's Spirituall presence in our hearts never cease seeking till we find him there abiding Use the means come constantly to hear the Word c. This People of Capernaum did greatly desire seek Christ's bodily presence and 〈…〉 not we much more desire and labour for Faith whereby he may come 〈…〉 be present with us but to be in us yea to dwell in our hearts Some may think perhaps that if Christ were now on Earth they would seek his company and presence as these did But if He dwell not in thy heart by Faith his bodily presence would do thee no good though it were possible to enjoy it now upon Earth Desire now the presence of his Ministers to hear them who speak in his Name 2 Cor. 5. 20. Observ 2 Observ 2. The People of Capernaum having heard Christ's powerfull and heavenly Doctrine are thereby moved to seek for him and to desire to have him stay with them And no doubt many of them desired it in sincerity of heart to the end that having already in some measure tasted of the Power and Vertue of his Doctrine they might for time to come receive further Fruit by it Hence observe That such as have once truly tasted of the Power and Vertue of the Word preached they will desire still to hear it and to be partakers of it 1 Pet. 2. 2 3. As new born Babes desire the sincere Milk of the Word that ye may grow by it If so be ye have tasted that the Lord is gracious See also Acts 13. 42. So the Woman of Samaria having heard Christ and tasted of his Doctrine desires to hear him still and she goes and brings her acquaintants to hear him with her Joh. 4. 29. Such is the divine Vertue and Excellency of the Word of God that being once truly tasted and felt it ravisheth the heart with a further desire and longing after it This we see in David Psal 19. 10 and Psal 119. and in Job 23. 12. Use 1 Use 1. See what to judge of those that have little or no desire to the Word Preached too many such we have who care not how seldom they come to be partakers of it This is an evident sign that they never yet tasted or felt the Excellency or Vertue of the Word If they had felt such vertue and sweetnesse in it as David to whom it was sweeter then the Hony or the Hony-comb they would more desire it The new-born-babe that hath once tasted of the Mother's milk how earnestly doth it desire it ever after till it be weared from it evenso earnestly that nothing will satisfie it but the Breast So it is with all that have once truly tasted of the sweetnesse of the Word and have felt the Vertue of it changing their hearts they cannot but still desire and long after it more and more such then who have no longing after the Word never yet had any lively feeling of the Power of it in their hearts Use 2 Use 2. As we would shew our selves to have truly felt the Power and Vertue of the Word so let us still desire and long after it as Job David c. Mark 1. 38 39 c. And he said unto them Let us go into the next Towns c. Feb. 21. 1618. HAving spoken of the Instructions which arise from the 36 and 37 Verses Now I proceed to those which may be observed from the 38 Verse In which is laid down the answer of our Saviour Christ which he made to Simon and the other Disciples when they told him that the People of Capernaum sought for him thereby to move him if it might be not to leave that City but to continue there longer where he had begun to Preach and work Miracles To this our Saviour here answereth and refusing to stay at Capernaum he requires them to go into the next Towns or Villages to Preach there alledging the Ground and Reason hereof namely that for this end he came forth The sense of the words is cleared before Let us see now what matter of Instruction they afford us Observ 1 Observ 1. Our Saviour Christ did not onely Preach at Capernaum a Famous and Chief City of Galilee but he resolved also to teach in other meaner Towns or Villages because he had a Calling so to do Hence Ministers of the Word are taught That they should be content to exercise their Ministery in those Places whither God Calls them though they be obscure and mean They must be as willing to Preach the Word in a mean Village as in famous Cities if they see that God hath appointed them This Point was spoken of before upon the 4 Ver. of this Chapter Observ 2 Observ 2. In that our Saviour would preach as well to those of the lesser Towns and Villages as to those of Capernaum the chief City we learn That Ministers of the Word ought not to respect Persons in the exercise of their Ministery but they must labour by their Ministery to do good to all that are of their Charge not preferring one before another for outward respects It is likely that the Inhabitants of these lesser Villages in Galilee were for the most part Men of meaner sort and degree than those of Capernaum yet our Saviour Preached the Gospel to them all alike because he had a Calling so to do So Ministers of the Word must do good to all that are of their Charge indifferently and seek the Salvation of the meanest as well as of the greatest Persons and that both by their Publick Teaching as also by using all good means in private for the gaining of them unto God The Pharisees themselves commended our Saviour for this that he did not respect Persons in his Teaching Luke 20. 21. And Paul gives this precept to Timothy to do nothing in his Ministery through partiality 1 Tim. 5. 21. But I will not insist on this Point Observ 3 Observ 3. Our Saviour determining to Preach in these Towns of Galiliee doth shew that he had a Calling to do it affirming that for this end he came forth that is was sent of his Father into the World Hence we may gather That whatsoever action work or enterprise we take in hand we ought to have a lawfull Calling and Warrant from God for the undertaking of it and this Calling and Warrant we must be assured of in our own consciences and be able to alleage and shew it to others if need require for the justifying of that which we do The Prophets and Apostles when they took upon them to Preach were able to shew and prove their Calling from God to that Office and for all they did in it and all Ministers of the Word must be able to do the like And as this is true of this great and weighty Calling of the Ministery so it is as true of all other Callings Offices or Actions in the Church or Common-wealth that such as undertake them must first know
themselves Called of God thereunto Reas 1 Reas 1. Whatsoever is not of Faith is Sin Rom. 14. ult That is whatsoever Work or Action we undertake if in doing of it we be not assured that God is well pleased with it it is Sin Now that which we take in hand without a Calling from God we cannot be assured that in doing it we please God Reas 2 Reas 2. Many excellent Benefits will come of this if we can be assured of our Calling and Warrant from God for actions and enterprises which we go about 1. This will yield great comfort to our Consciences against all that shall condemn us in our actions when we know them to be approved of God 2. It is also matter of great concernment to Us to go on chearfully and constantly in the faithfull discharge of our Duties against all oppositions This we see in the Prophets and Apostles and particularly in the Prophet Jeremy Chap. 26. Though the Princes and Priests hated and reproved him yet he took courage to go on constantly because as he saith the Lord had sent him to Prophecy all those words against the Temple and City 3. This will cause us to expect a Blessing from God in those things which we take in hand for if the Lord set us on Work we need not doubt but he will prosper his own Work in our hands 4. Lastly It will cause assurance of God's protection and defence against all troubles and dangers which we may be lyable unto in the discharge of our Duties Psal 91. 11. God giveth his Angels charge to keep us in our Wayes On the other side where there is no assurance of a Calling from God there all these Benefits are wanting Quest Quest. How may we know our selves Called of God to the performance of this or that Action Work or Office Answ Answ By three things 1. If the Action be in it self lawfull and warrantable by the Word of God 2. If also we find our selves furnished of God with ability and gifts for the performance of it 3. If we have allowance from Men whom it concerneth to appoint us to those Offices Use Use This is for the reproof of those that thrust themselves into such Actions Offices or Enterprises for which they have no Warrant or Calling from God Some take upon them the executing of such things as are in themselves simply unlawfull and wicked Others take upon them lawful Actings and Offices yet without any lawfull Calling or Appointment from God or allowance from such men in the Church or Common-wealth whom it concerneth to appoint them to those Offices and Functions For example such as rashly take upon them the Office of Magistracy or Ministry being destitute of gifts fitting for those Callings or else without due approbation and allowance had from such as are in Authority in the Church or Common-wealth These run before they are sent How can such expect God's protection over them or his blessing upon them in those Callings and Offices which they undertake without leave and warrant from him c. Observ 4 Observ 4. Further in that our Saviour saith he came forth from his Father to the end that he might Preach in these Towns of Galilee We learn That one end of his incarnation and coming into the World was this that living on Earth for a time he might in his own person publish the Doctrine of the Gospel unto men Therefore Deut. 18. 15. He is said to be a Prophet that should be raised up of God that is sent of the Father into the World to teach and instruct the Church and Isa 61. 1. He is said to be anointed and sent to preach good Tidings to the meek and deliverance to the Captives c. This Preaching of the Gospel in his own Person was an act of Christ's Prophetical Office for the Execution whereof he came forth from his Father into the World Use 1 Vse 1. This sets forth Christ's exceeding Love to his Church in that he left the bosom of his Father as it were and came down from Heaven to Earth to instruct it in the way and means of Salvation and that in his own Person He was incarnate not onely that he might in our Nature merit and purchase Salvation and the means of it for us by his Sufferings and Obedience but also that he might in the dayes of his Flesh preach and publish the means of Salvation to the Church The consideration of this Love of Christ must cause us truly to love him again and to testify it by our Obedience to his Will in our lives Vse 2 Vse 2. It shews us the Dignity of the Office and Calling of Ministers of the Word and shews the greatness of their sin who have this Calling in contempt as this sin is too common in our time seeing Christ himself came into the World to execute this Office of Preaching in his own person And shall any think meanly of that Calling in which the Son of God spent his life when he was on Earth Vse 3 Vse 3. See also by this consideration the Excellency of the Doctrine of the Gospel in as much as our Saviour Christ himself came into the World to be a Publisher and Preacher of it Doubtless that is a most rare and pretious Doctrine which the Son of God himself came from Heaven to preach Therefore it hath such excellent Titles given it in Scripture for it is called the Glad Tidings the Gospel of Peace and of Salvation the Word of Life the Word of the Kingdom c. Let the Excellency of it move us to a high esteem of it And we see here what cause we have to desire often to hear this Doctrine opened and applyed to us by the Ministers of Christ which speak to us in his Name As we should be glad to hear Christ himself if he were on Earth so must we be to hear the Messengers of Christ sent to us from him to publish this excellent Doctrine of the Gospel Luke 10. 16. Ver. 39. And he preached in their Synagogues c. In this Verse is set down our Saviour Christ's Preaching in those lesser Towns of Galilee together with the Miracles which he wrought for confirmation of his Doctrine in that it is said He cast out Devils Touching his Preaching that is amplified by the places where he raught viz. In their Synagogues throughout all Galilee He preached or published the Doctrine of the Gospel Matth. 4. 23. where the same History is more largely set down it is said He preached the Gospel of the Kingdom In their Synagogues These were the publick places where the Jews used to assemble on the Sabbaths for the performing of God's publick Worship as publick Reading and Preaching of the Word and publick Prayer c. as I shewed before ver 21. Now our Saviour made choice to preach in these Synagogues and that upon Sabbath dayes because there and then the People being assembled there was fit occasion offered
Eccles 5. 1. Be near or ready to hear and of the Apostle St. James 1. 19. Be swift to hear But in that many of them came out of curiosity to see and hear strange things or else to have their Diseases cured more then out of love to Christ's Doctrine this was their great fault which we must take heed of See then That we come not to the publick exercises of hearing the word of prayer receiving the Sacrament c. for sinister ends as out of curiosity to hear or see Novelties or for fashion or custom because we would be counted Professors but come to these exercises of Religion with desire of glorifying God by our conscionable obedience to these his Ordinances and our true love to them with an unfained desire to profit by them Finis Primi Capitis CHAP. II. Mark 2. 1 2. And again he entred into Capernaum after some Dayes and it was noised that he was in the House And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the Door and he Preached the Word unto them HAving finished the former Chapter Now I proceed to the handling of this second Chapter April 4. 1619. in which the Evangelist goeth on in setting down the History of our Saviour Christ's Life and Doings And in this Chapter we have five particular Histories recorded by St. Mark touching our Saviour Christ 1. His Preaching in a House at Capernaum Ver. 1 2. 2. His curing of one that was sick of the Palsie from the 3. Ver. to the 13. 3. His calling of Levi the Publican to be his Disciple or Follower Ver. 13 14 c. unto the 18. 4. A Conference held between Christ and the Disciples of John Baptist and of the Pharisees concerning Fasting From the 18. Ver. to the 23. 5. Lastly Our Saviour Christ's Apology or Defence of the Fact of his Disciples in plucking eares of Corn on the Sabbath against the cavil of the Pharisees From the 23. Ver. to the end of the Chapter Touching the first thing in this Chapter namely Christ's preaching in the House at Capernaum The Evangelist setteth down three things The first thing is Certain Preparatives which made way unto his Preaching As 1. His return into the City of Capernaum after some Dayes 2. The Fame or Report that went of his being in the House The second thing is The occasion of his Preaching which was the great Concourse of the People unto him into the House and before the Door of it so as there was no room c. The third thing is The Preaching it Self He entred into Capernaum after some Daies In the former Chapter Ver. 35. we heard that our Saviour went out of Capernaum that he might go and Preach in other Towns of Galilee Now the Evangelist sheweth that after he had spent some time how much or little is uncertain in going over those other parts of Galilee he now returned again to this City Capernaum being the chief Town in Galilee where our Saviour was more conversant then in any other Town in that Country and where he is also said to have had his Dwelling Matth. 4. 13. Therefore also Matth. 17. ult He paid Tribute as a Citizen c. And no doubt he was the more conversant in this City because it being a 〈◊〉 Place and a Town of great Trading and Resort by reason it stood near the Sea of 〈◊〉 he was likely to do the more good there by his Preaching and Miracles And it was noised Or Reported that He was in the House that is in the House where he had his Dwelling which is likely to have been a hired House and not his own because himself saith else-where That He had not where to lay his Head Matth. 8. 20. Though he came privately and secretly to this House yet his coming was taken notice of and the fame of it spread among the People Quest And straightway many were gathered together c. Quest. Whether did all this multitude come to Christ for a good End and out of true love to his Doctrine and Miracles and with desire to profit by them Answ Answ This is not likely for Luke 5. 17. it appears That many of those that came were Pharisees and Doctors of the Law out of every Town of Galilee Judea and Jerusalem Now there is no doubt but these came rather to cavill at Christ's Doctrine and Miracles or to take advantages against Him then for any good end It is likely also that many other came more for the Miracles-sake to have their own or their Friends Diseases cured or out of a vain curiosity desirous to hear and see new Matters than for any true love to Christ's Doctrine thus it is likely a great part of this multitude came for by-respects Nethertheless it is to be thought that many among them came for a good end even to profit by Christ's Doctrine and Miracles Howsoever their coming to Him was of it self commendable though the evil end for which many came was discommendable And he preached the Word That is the Word of the Kingdom or the Doctrine of the Gospel Observ 1 Observ 1. Though our Saviour were for a time hindred by the Concourse of the People from Preaching in any City as we heard on the last Verse of the former Chapter yet here we see that after some Dayes when he saw opportunity he returned into this City Capernaum to preach there Hence we learn That though we be constrained for a time by reason of some necessary hinderance to omit some good Duty yet we should afterwards return to it again so soon as we may conveniently A Minister that is hindred for a time from Preaching by some unavoydable impediment suppose it be Bodily sicknesse or the like yet he must return to the exercise of his Ministery so soon as that impediment is removed So a private Christian having been for a time necessarily hindered from performance of some good Duty as from publick hearing the Word receiving the Sacrament of the Lord's Supper or from Catechising his Family and praying with them yet he must return to the performance of these Duties so soon as opportunity and means is offered Some under pretence of being once hindered from performance of good Duties take occasion to give them over altogether but take heed of this and know that although God doth dispence with us for omission of Duty so long as we are hindered from it by an unavoydable impediment yet when that hinderance is removed he will no longer dispence with us but he calls for the Duty at our hands again and we must fear his displeasure if we neglect it Observ 2 Observ 2. It was noised c. Those that least seek after honour and glory amongst men are oftentimes most famous and renowned Our Saviour was far from seeking his own Glory and therefore he came privately into Capernaum and betook himself to his dwelling House
there and yet we see the more he sought to lye hid the more famous he was So Luke 5. 15. when he had forbidden the Leper to tell abroad the Miracle wrought upon him it is said that so much the more went there a fame abroad of Him c. John Baptist was so farr from seeking after fame and renown that he was content to preach in the Wilderness which was an obscure place and yet he grew so famous that all those of Judea and Hierusalem went out to hear him as we heard on the former Chapter ver 5. So Paul sought not his own praise or glory in Preaching and yet he was exceeding famous in all the Churches and the Galathians received and honoured him as an Angel yea as Christ Jesus Gal. 4. 14. Thus we see that honour and fame doth often follow those that fly from it Hoc solum habet mundi Gloria gloriosum quod insequentes se fugit fugientes insequitur Gorran in Luc. 5. 15. ex Bernardo Use Use See then that the way to true honour is not ambitiously to hunt after vain-Glory but rather to shun and avoid all shew and appearance of it and to be content to live in mean accompt in the World so that we may be in accompt with God The lesse we seek our own honour the more the Lord himself will honour us even amongst men if we be such as walk conscionably before him seeking his Glory more than our own So much of the Preparatives to our Saviour's preaching namely his Return to Capernaum and the Fame that went of his being in the House Now followeth the occasion of his preaching in Capernaum viz. The People's flocking to Him in great numbers ver 2. Observ Observ By example of this People of Galilee and Judea we learn That we should be ready and forward to resort to the publick exercises of Religion and of God's Worship especially to the hearing of the Word Jam. 1. 19. Be swift to hear Eccles 5. 1. Be neer to hear We should take all good occasions to come to the Word preached Isa 2. 2. All Nations shall flow to the Mountain of the Lord and many People shall say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us his wayes c. Psal 110. 3. Psal 122. 1. David was glad to go into the House of the Lord and no doubt the chief Reason moving him to it was that he might there be instructed in the Law of God by the Teaching of the Priest◠See Act. 13. 44. The like forwardness must be in us and this must appear 1. By coming frequently omitting no occasion c. 2. By taking pains to come though farr off c. as the Queen of Sheba 3. By coming in due time Use 1 Use 1. To condemn the great backwardness and slackness of many in repairing to the Word preached Some care not how seldom they come a small matter hinders them a showre of Rain or a little Head-Ach or the like A farr greater matter would not hinder them from going a Journy about some worldly business as to a Fair or Market or to a merry-Meeting Such shew manifestly that there is in them no love to the Word nor desire of the sincere Milk of it and the Reason hereof is because they never felt the power and vertue of it in their own Souls nor found any sweetness in it These Galiloans shall rise in Judgment against such slack comers to the Church to hear the Word preached Use 2 Use 2. Let all be moved to shew their readiness to come to the publick Hearing of the Word And to this end consider 1. The Excellency of this Ordinance of God it being the ordinary 〈◊〉 for the saving of us 1 Cor. 1. 21. and Jam. 1. 21. 2. Think how much we stand in need of often hearing the Word for the enlightning of our minds with saving Knowledge for the begetting and encreasing of Faith in us and for the beating down of our sinful corruptions c. This will cause us to hunger and thirst after the Word and make us forward to hear it on all occasions 3. It is the property of God's Children to love and desire to hear his Word Joh. 8. 47. 1 Pet. 2. 2. So much of the occasion of Christ's Preaching namely The gathering together of so much People Now to speak of the Preaching it self He preached the Word to them Observ 1 Observ 1. Our Saviour seeing the People assembled and that many of them came with a desire to hear his Doctrine and to profit by it though all did not He took occasion presently to preach the Word to them and so he used to do at other times whensoever he saw any great multitude of People assembled So Matth. 5. 1 2. and Joh. 7. 37. In the great day of the Feast c. Hence all Ministers may learn That they should take the best opportunities and occasions of doing good to the People by their Ministry 2 Tim. 4. 2. See 1 Cor. 16. 8 9. When they perceive likelihood of doing good then they are to apply themselves to the doing of it both by their publick Ministry and Preaching especially on the Sabbath and also by using all good means in private whereby to profit them as private Instruction Exhortation Admonition comforting the Afflicted c. Luke 12. 42. The faithfull and wise Steward gives the Houshold their portion of meat in due season Use Vse The People then must also watch all opportunities of receiving good from their Pastors and Ministers when they are ready to instruct them in publick they must take the occasion to hear them So Act. 10. 33. Cornelius and his Kinsmen took occasion to hear Peter So also in private they should wisely observe and take every opportunity of receiving spiritual Instruction Admonition and Comfort from their Pastor They know not whether God will offer them such opportunities again or not therefore they are to take them while they may and not to overslip them Observ 2 Observ 2. Here also all Ministers of the Word are taught to be frequent and diligent in the Duty of Preaching the Word So was our Saviour as we heard in the former Chapter and here again we see that although many of this People came more for Miracles than for love of his Doctrine yet he was especially careful first to preach to them before he wrought any Miracle because Preaching was the principal part of his Ministry and so is it the main Duty that belongs to every Minister This our Saviour gave in charge to Peter Joh. 21. And Peter to all other Pastors 1 Pet. 5. 2. Also Paul to Timothy and in him to all Ministers of the Word 2 Tim. 4. 1. Mark 2. 3 4. And they came unto Him bringing one sick of the Palsy which was born of four And when they April 11. 1619. they could not come
is God's peculiar Office to pardon sins and therefore he that is but Man cannot do it without Blasphemy Now in these reasonings of the Scribes we are to note some things that are good and commendable and to be imitated of us and on the contrary other things evil and wicked to be shunned of us The things that are commendable are these 1. That they condemn and dislike the sin of Blasphemy shewing their detestation of it 2. That they judge it to be Blasphemy for a meer Man to take unto himself what is proper to God 3. That they judge it be God's proper Office to forgive sins The things discommendable and wicked are these 1. Their Malice 2. Their Ignorance Their malice against our Saviour they shew two wayes 1. By taking his words in the worst and hardest construction and meaning for whereas he said Thy sins are forgiven thee and not I do forgive thy sins His words might be so taken as if he did not in his own name take upon him to forgive them but onely pronounce forgivenesse in the Name of God as the Prophets used to do But on the otherside they take his words so as if his meaning must needs be that he did in his own Name forgive sins And it is true that this was his meaning but this was more then they knew and more then could be gathered from his words therefore they should have enquired of him how he would be understood But they do not so but condemn Him of Blasphemy before they could know His meaning certainly 2. They shew their malice in accusing him of Blasphemy without cause and without sufficient ground as appears by that which hath bin said already Again they discover their grosse Ignorance in that they take it for granted that our Saviour Christ was but a meet Man whereas He was the Son of God Thus we see what things are good and commendable and what are evil and wicked in these Scribes And from the consideration of all these we have sundry Instructions to be gathered And first to speak of those things that are commendable Observ 1 Observ 1. We ought with these Scribes to abhorre and detest all Blasphemy against God and to shew our dislike of it when we hear it uttered by others So did Hezekiah 2 King 19. 1. when he heard the Blasphemy of Rabshaketh So did the High Priest when he but supposed that our Saviour Christ had spoken Blasphemy Matth. 26. 65. He rent his Clothes c. So our Saviour Christ detested Satan when he heard him speak words tending directly to God's dishonour Matth. 4. 10. Reas 1 Reas 1. God's Glory ought to be most precious and dear to us as it is unto Himself Reas 2 Reas 2. By this we are to shew our true love unto God A child that loves his Father will not indure patiently to hear him evil spoken of Use Use See what to judge of those that if themselves be evil spoken of or reproached in words will not indure it but can hear the Lord's Name reproached and pierced through with Oaths and Blasphemies and yet put it up and shew no manner of dislike How dwelleth the love of God in such or How can they be gracious Children which make so leight accompt of their Heavenly Father's honour as to see it trampled under foot with patience St. Austin de peccator merit Lib. 1. Cap. 22. reports of a certain Idiot or Innocent wanting the use of reason who would bear any wrongs done unto himself but if he had heard the Name of Christ blasphemed and dishonoured he would shew his dislike by throwing stones at them and in this Case he would not spare his own Masters that kept him This Idiot as it may be feared shall rise in Judgment against many now a-dayes who can hear the Name of God and of Christ blasphemed and reproached without shewing dislike of it Observ 2 Observ 2. We may learn further of these Scribes that it is Blasphemy for any meer man to arrogate that to himself which is proper and due onely to God for this tendeth directly to the reproach of Gods Name Such was that Blasphemy of the King of Tyrus mentioned Ezek. 28. 2. who said He was God and that he sate in the seat of God in the midst of the Seas c. Such also is the Blasphemy of Antichrist mentioned 2 Thess 2. 4. Who as God sitteth in the Temple of God c. This is a high degree of Blasphemy Use Use See by this how deep in this sin of Blasphemy are the Pope and his flatterers the Jesuites and other Papists in ascribing many things to the Pope which are peculiar to God alone As that he cannot erre judicially in matters of Faith That he hath power to make Laws binding the Conscience absolutely under pain of Damnation That he may send multitudes of Souls to Hell without Controllment of any That he hath power to forgive sins not onely such as are past but such as shall be committed many years afterward That he hath power to coyn or frame new Articles of Faith That he is universall Head of the whole Church on Earth which is proper to Christ onely These and many the like things do the Pope's flatterers attribute unto him and he doth not refuse them and yet they are all proper unto God and unto Christ therefore the Pope and Papists are wicked Blasphemers and to be detested of us for the same This doth well prove and shew the Pope to be that Beast mentioned Revel 13. 1. which had seven Heads and ten Horns and upon his Heads the Name of Blasphemy Observ 3 Observ 3. In that they ask Who can forgive Sins but God c. we learn That to Forgive sins is the Prerogative of God alone not communicable to any creature Man or Angell Esay 43. 25. I even I am he that blotteth out thy Transgressions for my own sake and will not Remember thy Sins Psal 32. 2. Blessed is the Man to whom the Lord imputeth not Iniquity c. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the Transgressions of the Remnant of his Heritage c. Reas Reas God is the party offended chiefly in every sin Psal 51. 4. Sin is the breach of the Law God is the Law-giver c. Use 1 Use 1. This condemns the Pride and Presumption of Antichrist the Pope of Rome and of his Popish Priests claiming to themselves this power of pardoning sins judicially and effectually not onely by declaring or pronouncing pardon to the Penitent but also by actuall conferring it on them so Bellarm. de Poenitent These may be set to school to the Scribes c. Vse 2 Use 2. Seek to God onely for pardon of our sins Him we chiefly offend by all our sins seek Peace and reconciliation with him above all else look not to have peace in thy Conscience If thou hadst offended a great man what means wouldst thou
but God can be truly and properly said to be Lord of the Sabbath Use 2 Use 2. See by this that the keeping of the Sabbath is the Ordinance of Christ himself standing in force by his Divine Authority and not by vertue of humane Laws onely therefore it is not a matter Arbitrary or indifferent to keep the Sabbath Holy but it is a matter of absolute necessity which is laid upon us of Christ himself who is Lord of the Sabbath He did first Institute it and it is by his power and Authority that the first Institution of the Sabbath is established and continued in the Church at this day It was also by his Authority that the day which the Jews kept before Christs Resurrection was changed into that which we now keep and that the first manner of Resting which the Jews used being Typicall is now abrogated by all which it is plain that the keeping of the Sabbath as it is now in use with us is the Ordinance of Christ and stands in force by his Authority and therefore we are to make Conscience of keeping this day chiefly in respect of Christs Ordinance and not onely because mans Law enjoyns the keeping of it Rom. 14. 6. He that observeth the day observeth it to the Lord So must we observe the Sabbath day to the Lord Jesus Christ who is Lord of the Sabbath and whose Ordinance it is that we should keep it Holy Look at this Ordinance of Christ and think seriously and often on it that it may move us to a Conscionable keeping of the day We can never keep it as we ought till we keep it of Conscience towards Christ the Lord of the Sabbath Vse 3 Use 3. See how great is the sin of those that contemn or profane the Sabbath This is to contemn Christ and to set light by his Authority and to profane his holy Ordinance Let all Sabbath-breakers think of this In breaking the Sabbath they sin against Christ the Lord of the Sabbath they contemn and vilify his Authority though there were no Law of Man to forbid the breach of the Sabbath yet the Law of Christ forbids it and he is such a Law-giver as is able to save and to destroy Jam. 4. Take heed then how thou profane the Sabbath though no man should be offended at thee for it yet Christ the Lord of the Sabbath will be offended at thee and that is more then if all men in the World should be offended Remember then that every breach of the Sabbath is an offence and Dishonour to Christ the Lord of the Sabbath as it is in other Ordinances of Christ as the Word or Sacraments c. the contempt of these is the contempt of Christ the Lord of them so it is in the Sabbath Vse 4 Vse 4. Seeing Christ is Lord of the Sabbath let us consecrate and give up this day wholly to his honour and glory Isa 58. 13. spending it in holy exercises tending to his glory as in hearing his Word Prayer c. It is his peculiar day which he hath appropriated to himself therefore yield it unto him wholly and entirely as his due Though he be Lord of all times and dayes yet in special of the Sabbath therefore give unto him that which is his of right do not robb him of any parts of his time c. He hath given and allowed to us six dayes whereon to do our own works how much more should we cheerfully yield unto him one in seven Use 5 Vse 5. Christ being absolute Lord of the Sabbath hence it follows that none but he can dispense with the breach of it therefore neither Man nor Angel hath power to dispense with the breach of the Sabbath or to give leave to any to break it The greatest Kings or Monarchs cannot dispense with the Ordinance of Christ much lesse have Masters and Parents being private persons any Authority to give leave to their Servants or Children to profane the Sabbath day Christ alone is Lord of the Sabbath day and therefore such as take upon them to give Liberty to others to break the Sabbath do incroach upon his Authority as Usurpers None can dispense with the Law of an Earthly King but the King himself So here c. Use 6 Use 6. Christ being Lord of the Sabbath hence it followeth that the particular day appointed at first for keeping of it being altered and changed by the Authority of Christ unto that day which we now keep it is not in the Churches power or in the power of Man to change the Day again without speciall direction from Christ and we have no ground of Scripture at all to move us to think that he will ever alter the day again but the contrary may thence be inferred Finis Secundi Capitis CHAP. III. Mark 3. 1 2 3 4. And he entred again into the Synagogue and there was a man there which had a withered Aug. 29. 1619. hand And they watched him whether he would Heal him on the Sabbath day that they might accuse Him And he saith unto the man which had the withered hand Stand forth And he saith unto them Is it lawfull to do good on the Sabbath dayes or to do evil to save life or to kill but they held their peace THis Chapter consisteth of five principall parts 1. Our Saviour Christs Miraculous Curing of one that had a Withered hand unto the sixth Verse 2. Certain Consequents which followed thereupon from the sixth Verse unto the 13th 3. Our Saviour Christs Calling and choosing of the Twelve Apostles From thence to the two and twentieth Verse 4. His Apology or defence of himself against the wicked slander of the Scribes charging him as if he cast out Devils by the help of Beelzebub from the two and twentieth to the one and thirtieth Verse 5. A Message sent unto him by his Mother and Brethren with his Answer to them that did the Message from Ver. 31. to the end of the Chapter Touching the first part which contains the Miraculous Curing of him that had the Withered hand In it we may Consider three things 1. The Circumstances of the Miracle ver 1. 2. 2. Certain Preparatives making way unto it ver 3 4. 3. The Miracle it self ver 5. The Circumstances are four 1. The place where In the Synagogue 2. The occasion of the Miracle Our Saviours entring into the Synagogue 3. The person upon whom it was wrought One that had a withered hand 4. The persons before whom and in whose presence it was wrought Namely the Scribes and Pharisees described by their malicious dealing against our Saviour in that they watched him c. v. 2. He entred again This hath relation to his former going into the Synagogues to Preach What the Synagogues of the Jews were we have heard before That which is here spoken of was some Synagogue of Galilee where our Saviour at this time was Matth. 12. 9. It is said he went into their Synagogue That
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scripture◠and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Disease◠and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
Office of the Apostles we learn that this is one speciall use for which all true Miracles wrought in the Church do serve even to confirm and ratify the true and sound Doctrine of the Word of God To this end served the Miracles of Christ and of his Apostles they were so many Seals of the true and sound Doctrine taught by them Mark 16. ult They went forth and Preached every where the Lord confirming the Word with signes following See Heb. 2. 4. Vse 1 Use 1. Hence gather that there is now no such need of Miracles as was in the Primitive Church because the Doctrine of the Gospel hath bin long since sufficiently confirmed and sealed by those Miracles which were wrought by Christ and his Apostles at the first Planting of the Gospell He that will not now Believe without Miracles himself is a great Miracle August Use 2 Use 2. See a Rule whereby to know true Miracles from false if they be joyned with true and sound Doctrine and serve to confirm it they are true and of God but if they be separate from true Doctrine and serve to confirm Errors as the Popish Miracles they are false See Deut. 13. Lastly out of this Verse and the former we may generally observe some things wherein the Twelve Apostles and other ordinary Ministers of the Gospell do agree and are like each other and some things wherein they differ The things wherein they are alike are these two 1. The Apostles as we have heard did not take upon them that Office of themselves without a Calling from Christ So all ordinary Ministers of the Gospell must have a Lawfull Calling to that Office else they must not take it upon them 2. The Apostles were appointed to be Preachers of the Word and so are all other Ministers of the Gospell it is one main part of their Office to Preach the Word The things wherein they differ are these three 1. The Apostles were Called and sent immediately and extraordinarily by Christ himself in his own person but other ordinary Ministers are Called mediately by the Church 2. The Twelve Apostles conversed and lived with Christ upon Earth seeing his Miracles and hearing his Doctrine c. So do not other ordinary Ministers of the Gospell 3. The Apostles had the extraordinary power of working Miracles conferred on them which other Ministers of the Gospell have not Mark 3. 16 17 18 19. And Simon He surnamed Peter And James the Son of Zebedee and Johnthe Nov. 7. 1619. Brother of James and he surnamed them Boanerges which is the Sons of Thunder And Andrew and Philip and Bartholomew and Matthew and Thomas and James the Son of Alphaeus and Thaddeus and Simon the Cananite And Judas Iscariot which also betrayed him and they went into an House IN these Verses the Evangelist describeth the Twelve Apostles by their severall names Concerning which I will speak as briefly as I may Some of them are Greek names as Peter Andrew and Philip the rest are Hebrew Names as Simon James John Bartholomew c. Touching the severall significations of them all I will not speak Some of these Apostles had surnames given them by our Saviour Christ as the three first Simon surnamed Peter James and John surnamed Boanerges c. The rest had no such surnames given them therefore they are described by single not by double names as the former although some of them also had two or three Names a piece but they are not all mentioned here neither were those other names given them by Christ but by others The first Simon These words are left out in the most and best Greek Copies of the new Testament as Erasmus observeth but that they should not be left out may appear as Beza sheweth 1. Because Matthew and Luke do speak in like manner Matth. 10. 2. Luke 6. 14. 2. Because otherwise the words following will have no good coherence or connexion with that which goeth before as may appear in the Originall Text. Peter Which signifieth a Rock or stone the same in Greek that Cephas is in the Syriack Tongue which our Saviour Christ spake therefore elsewhere he is called Cephas as Joh. 1. 42. and 1 Cor. 15. 5. When or at what time this surname of Peter was given him by Christ is uncettain It was promised him Joh. 1. 42. but it is likely to have bin given him either at this time when he was chosen to be an Apostle or else afterward at the time when he made that excellent Confession of Christ Matth. 16. 18. Touching the reason of this Surname given him it may be gathered out of the same place where Peter having made an excellent Confession of Christ that he was the Son of the living God our Saviour thereupon tells him Thou art Peter and upon this Rock I will build my Church c. q. d. As I have given thee this name Peter or Cephas which signifies a Rock or Stone so thou hast now shewed thy self to be so indeed by the strength of thy Faith which thou hast shewed in confessing me to be the Christ and the Son of God know therefore that upon this Rock that is upon my Self whom thou hast by so strong a Faith confessed I will build my Church So then out of this place it may appear that our Saviour gave this name Peter unto Simon to shew and set forth that strength of Faith which he would give unto him whereby he should be able boldly and plainly to Confess Christ the true Rock on which the whole Church is built Object Object Peter fell from Christ dangerously by denying and forswearing him c. therefore this name of Peter or a Rock seems not to agree unto him Answ Answ 1. Though his Faith were then dangerously shaken yet it did not fail altogether as may be gathered by that promise of our Saviour made to him Luke 22. 32. And afterwards he was constant to the death 2. This name was given to Simon not onely in respect of himself to note out the strength of his Faith but also in respect of the rest of the Apostles and all other Believers that should be converted by their Ministery to set forth the strength and stability of their Faith in Christ the true Rock and Foundation of the Church This may appear because Peter made that excellent Confession of Christ not in his own name onely but in the name of the rest of the Apostles for our Saviour propounded that question to them all Whom say ye that I am unto which Peter answered for them all Thou art the Christ c. Now from this place where Peter is named first of all the Apostles the Papists would prove him to be above the other Apostles in Authority and power but the weakness of this Collection may appear by these Reasons 1. It doth not follow that because he is first in order therefore he was first in Authority and Power 2. The Evangelists do differ and vary much in
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâ—s giveâ— another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ— and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. 〈…〉 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
put it off But deceive not thy self If thou be yet under Satans power think it not easy to be delivered and that thou canst break from him when thou wilt No it is God that must break the snare and set thee free else thou canst never escape therefore defer not the practice of Repentance the longer thou goest on in sin the stronger hold Satan gets in thee and the harder it is to be delivered c. Use 3 Use 3. Take heed of comming under Satans power let him not get hold and possession in our hearts by his Temptations lest we find it very hard to cast him out again c. Mark 3. 28 29 30. Verily I say unto you All Sins shall be Forgiven unto the Sons of Men and Blasphemies wherewithsoever they shall Blaspheme But he that shall Blaspheme against the Holy Ghost hath never Forgiveness Dec. 26. 1619. but is in danger of eternal damnation Because they said He hath an unclean Spirit IN the matter of our Saviour Christ's answer to the Blasphemous slander of the Scribes we considered two things 1. A Confutation of that slander 2. A Recrimination or contrary accusation laid against them by our Saviour Of the former we have spoken upon the former Verses Now to speak of the latter set down in these three Verses now read In which our Saviour chargeth and accuseth the Scribes as guilty of the unpardonable sin against the Holy Ghost yet he doth not this directly and plainly but indirectly as it were and covertly by shewing and setting out to them the hainousness and fearfulness of that sin compared with other sins In the words consider three things 1. The manner of our Saviour Christ his speech and censure of the Scribes and of their sin 1. With earnestness and vehemency using an Asseveration Verily 2. With Authority speaking in his own Name I say unto you The second thing to be considered is the matter of his censure in which he layes forth the grievousness and fearfulness of the sin against the Holy Ghost by comparing it with other sins shewing the difference between them in that all other sins are pardonable and shall be actually pardoned to so many as truly Repent of them but the sin or Blasphemy against the Holy Ghost is unpardonable and shall never be forgiven but such as commit it are guilty of Eternal Judgment ver 28 29. The third thing is the reason yielded by the Evangelist Saint Mark why our Saviour gave this fearfull censure of the sin of the Scribes viz. because they said he had an unclean Spirit ver 30. Verily The word in the Original is Amen which is an Hebrew word signifying as much as Truly It is an Asseveration or vehement Affirmation which our Saviour often used when he was to speak of serious and waighty matter which were of great necessity to be known and believed thereby to win both Attention and credit to that he spake And sometimes he used for more vehemency to double this word Verily Verily In this place he used it upon a waighty occasion being to speak of the nature and danger of the sin against the Holy Ghost I say unto you These words are also added to procure greater credit unto that Doctrine which he was about to deliver to them therefore he speaks in his own name and by his own Authority being a most true and Faithful Witness yea being Truth it self Observ 1 Observ 1. Vehement Asseverations are to be used onely in waighty and serious matters for the confirming of some necessary Truth and to procure credit unto it Thus our Saviour used it as we may observe in divers places of the Evangelists So Paul speaketh to like effect 1 Tim. 1. 15. This is a true saying c. Rom. 9. 1. I say the Truth in Christ I lye not c. But in ordinary matter of less moment we are to content our selves with naked Assertions using onely Yea and Nay See Matth. 5. 37. Observ 2 Observ 2. In that our Saviour delivereth this Doctrine touching the hainousness of the sin against the Holy Ghost in his own name saying I say unto you We may observe a difference between his Teaching and the Teaching of all others that Teach in the Church All other Teachers speak in the name of God and of Christ and therefore the Sermons of the Prophets usually begin with these and the like Prefaces Thus saith the Lord The Word of the Lord c. But our Saviour Christ taught in his own Name and by his own Authority and therefore he often used these words in his Teaching I say unto you See Matth. 5. where he often opposeth his own words and Authority against the Authority of the Jewish corrupt Teachers and expounders of the Law You have heard it said of old c. But I say unto you c. Therefore also he saith Matth. 23. 8. One is your Doctor that is to say your absolute Teacher who Teacheth in his own name being not onely an Inteâ—preter but Lord of that Doctrine which he teacheth Use Use This serveth to strengthen our Faith touching the truth and certainty not onely of that Doctrine which Christ taught in his own person while he was on Earth but also of all other Doctrines agreeable thereunto that are taught in the name of Christ by his Ministers lawfully Called To call any part of such Doctrine into question is to question the Authority of Christ himself So much of the manner of our Saviours speech The matter follows Where Consider two things 1. All other sins pardoned 2. The Sin against the Holy Ghost unpardonable ver 29. All Sins c. Of what Nature kind or degree soever Shall be Forgiven They are pardonable or may be pardoned unto men and they shall be actually pardoned to so many as Repent of them truly To the Sons of men That is to men See Job 25. 6. Blasphemies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify any reproachful speech uttered to the defaming of another It is in Scripture used two wayes 1. Sometimes referred to man and then it signifies to slander or speak evill of men as Tit. 3. 2. and Ephes 4. 31. 2. Sometimes and that most usually it is referred unto God and then it signifies any word uttered to the reproach or Dishonour of God So we are to take it in this place and of such Blasphemies there are divers kinds of which I will speak afterward So much of the sense of the words The scope of which is to set out the mercy of God in pardoning all other sins unto men except the sin against the Holy Ghost as the scope of the words following in the next verse is to set out Gods severity and Justice in not pardoning that sin and Blasphemy against the Holy Ghost Touching the words in hand in them the sins that are pardonable are set out by the kinds of them 1. All sins in general 2. More specially the sins of Blasphemy
Parable it self propounded ver 3 4 5. c. unto the ninth verse I will say nothing in this place because I shall have occasion to handle it when I come to the Exposition of it as it is mentioned ver 14. c. Therefore I proceed directly to the Conclusion or winding up of the Parable ver 9. Then he said unto them He that hath cars to hear c. As in the forefront of the Parable he used the word Hearken to stir up Attention in his Hearers so here in the shutting up of it he useth these words to the same purpose He that hath ears c. Which words are nothing but an Admonition or Precept to stir up the heaâ—ers to be diligent and Attentive in hearing and receiving the Doctrine which he delivered to them because the points which he taught by this Parable were of great necessity and weight and also difficult to be conceived therefore he doth so carefully stirr up their attention both in the beginning and at the end of the Parable which consideration must also move us to be attentive and diligent in hearkening to the necessary weighty Points of Doctrine which are taught us by this Parable when we shall come to the handling of them Now in this Admonition of our Saviour in this 9th Verse we have two things to consider 1. A Duty enjoyned whereof he doth admonish his Hearers viz. To Hear 2. The Persons admonished Every one that hath ears for so much is implyed by the indefinite speech He that hath ears that is whosoever hath ears or every one that hath ears First to speak of the Duty it self Let him hear That is Hearken attentively and diligently to the heavenly and spiritual Doctrine which I teach under this Parable and not onely so but let him labour to understand the Doctrine that I teach and to believe and yield obedience to it Thus by hearing according to the Scripture-phrase is to be understood not onely the outward hearing with the bodily ears but such a hearing as is joyned with understanding faith and obedience to the Doctrine that is taught The reason is because this onely is the true and right hearing of the Word of God when it is so heard that it is rightly understood believed and obeyed Joh. 10. 27. My sheep hear my voyce and follow me They do not only hear it outwardly but they understand and know it and yield obedience to it Therefore in the Hebrew Tongue the same word Shamang signifies not onely to hear but to understand and to obey See Jer. 5. 15. and Jos 1. 17. Observ 1 Observ 1. In that our Saviour both at the beginning and end of this Parable admonisheth and stirreth up the people to hearken to him and to hear and receive his Doctrine in due manner we may gather That by Nature we are very slow backward and negligent in hearing and receiving the Word of God for otherwise what need our Saviour double his Admonition in stirring up those whom he taught to hear Hebr. 5. 11. The Apostle complains of them that they were dull or slow of hearing We are like Eutychus Act. 20. 9. Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. We are by nature slow to hear the Doctrine of the Word with our outward ears and much more slow and backward to imbrace it in the heart by Faith How backward were the Jews to believe and imbrace the Word preached unto them early and late by the Prophets Though they spake unto them in the Name of the Lord yet they would not hear Jer. 6. 17. Jer. 7. And so it is with all men naturally Reas 1 Reason 1. By Nature men have no spiritual taste of the sweetness of the Word of God nor of the things that are taught in it they rellish them not at all because they are carnally minded Rom. 8. 5. therefore they are so backward to hear and imbrace those things that are taught them Reas 2 2. The Word of God and the Doctrines of it are flat contrary to mans corrupt nature and disposition enjoyning such things as are most unpleasing to it and forbidding and condemning those things that are most pleasing to it therefore naturally men are slow and backward to hear and receive these spiritual Doctrines of the Word Vse Vse Let every one labour to see and feel his natural dulness and backwardness in hearing and especially in imbracing the Doctrine of the Word when it is taught And let us bewail the great corruption of our Nature which makes us thus slow and unfit to hear the Word of God and learn here to be humbled for it and to strive and pray against it using also all good means whereby to be quickned and stirred up to a readiness and forwardness to hear the Word in right manner The more flow we are naturally to hear and believe it the more should every one strive to be swift to hear as St. James admonisheth Jam. 1. 19. Observ 2 Observ 2. Further by the example of our Saviour all Ministers of the Word are taught how fit and needful it is for them to take occasion often to quicken and stir up their people to attention diligence and forwardness in hearing the Word They are often to put them in mind of this So do the Prophets often as Esay 1. 2. He calls upon the Heavens and Earth to hear the Word of the Lord thereby to stirr up the rebellious Jews to hearken the more diligently unto it And Verse 10. Hear the Word of the Lord ye Rulers of Sodome c. The like we may find in many other places of the Prophets So also the Apostles used to stirr up the attention of their hearers Acts 2. 22. Ye men of Israel saith Peter hear these words Jam. 2. 5. Hearken my beloved brethren 2 Tim. 2. 7. Consider what I say c. Rev. 2. 7. He that hath an ear let him hear what the Spirit saith c. So much of the Duty here enjoyned Now to speak of the Persons admonished He that hath ears to hear That is whosoever hath such ears as are fit to hear and receive such spiritual and heavenly Mysteries as these which I teach This is our Saviours meaning And he useth these words in way of distinction to put difference between two sorts of hearers The first are such as are fit to hear spiritual matters in which respect they are said to have Ears because they have such ears as are fit to hear such matters and because also they do use their Ears aright in hearing them The other sort are such as are unfit to hear such Heavenly matters in which respect they may be said not to have Ears because although they have Ears yet their Ears are not fit to hear such spiritual matters neither do they use them aright in hearing such Heavenly Doctrines Observ 1 Observ 1. Hence gather That all that have bodily Ears yet
are not fit to hear Spiritual and Heavenly matters in right manner Esay 6. 10. Make the heart of this people fat and their Ears heavy and shut their eyes lest they see with their Eyes and hear with their Ears c. Jer. 5. 21. Hear now this O foolish people c. which have eyes and see not ears and hear not c. Though they had Ears yet not such as were fit to hear the Word of God Which shews plainly That all those that have bodily Ears are not fit to hear the Word of God and the Spiritual Matters taught in it in such manner as they ought to hear them Quest Quest Who then are they that are fit to hear Spiritual and Heavenly matters Answ Answ 1. Those whose bodily Ears are prepared and fitted of God to hear and to be attentive to such spiritual matters 2. Such whose minds and understandings are enlightned by the Spirit of God to conceive those spiritual Mysteries of his Word Luke 24. 45. Our Saviour opened the understandings of his Disciples that they might be fit to understand the Scriptures 3. Such whose hearts and affections are inclined and moved of God to believe and to yield obedience to the Doctrine that is taught out of his Word as therefore the heart of Lydia was opened of the Lord by his Spirit before she could be fit to hear Paul's Preaching Act. 16. 14. To this purpose is that Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened And then I said Lo I come c. The meaning is That God had not onely given him Ears to hear his Will but had also framed his heart by his Spirit to yield willing obedience to the same So Esay 50. 5. Thou openedst my Ears and I was not rebellious c. Use 1 Use 1. See the reason why many that have bodily Ears yet profit little or not at all by hearing the Word of God even because God hath not yet opened their Hearts and made them attentive to his Word therefore though they can use their Ears to hear and hearken to all other matters yet they know not how to use them as they should in diligent attending to the Word of God Again Though God have given them outward Ears yet he hath not by his Spirit bored or pierced inward Ears in their hearts whereby they might be fitted to understand believe and obey the Doctrine that is taught them Hence it is that though the sound of the Word enter into their outward ears yet the power and vertue of it enters not sinks not into their hearts and minds and so it profits them not Heb. 4. 2. They heard the Word with outward Ears yet it did not profit because not mingled with faith They wanted the Ear of Faith to receive it withall without which the Word outwardly heard can never do good Use 2 Use 2. Rest not in this that ye have outward Ears to hear the Word and the Heavenly Mysteries of it but labour to have your Ears opened and fitted of God to hearken diligently reverently and attentively to his Word And not onely to have your outward Ears thus prepared but principally to have your hearts and minds opened and prepared to understand believe and obey the Word Pray unto God to pierce thy heart by his Spirit that his Word may enter in to it and that it may be effectually believed and obeyed of thee Till this be done thou art unfit to hear the Word Though thou have bodily Ears quick enough to hear the outward sound of it yet if the Ear of thy heart be not boared by the Spirit of God as Lydia's was and as Daniel's was thou art still but a deaf hearer Thy bodily Ears hear the sound of it but thy heart is deaf and unfit to believe imbrace and yield obedience to it Therefore if thou wouldst be fit to hear the Word with profit desire of God as he hath given thee outward ears to hear his Word so above all to give thee a believing and obedient heart to imbrace it and then shalt thou be fit to hear it Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word c All are not fit hearers but such onely who have hearts inwardly affected with reverence towards it c. Observ 2 Observ 2. Further from the manner of speech used by our Saviour when he saith He that hath ears to hear that is to hear spiritual and heavenly matters we may observe To what end chiefly our ears are given us of God even to hear the Word of Christ and the Spiritual Mysteries contained in it Rom. 10. 17. Hearing is by the Word of God that is the principal matter which we are to hear is the Word of God which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of hearing 1 Thess 2. 13. Rev. 2. 7. Use Use This reproveth those who are forward to hear all other matters but backward to hear spiritual and heavenly Doctrines taught them out of the Word of God And much more it condemneth those who abuse their Ears to the hearing of idle and profane discourses or filthy communication contrà Esay 33. 15. Mark 4. 10. And when he was alone they that were about him c. IN the former Verses from the 3. Verse c. our Saviour propounded the Parable of the Sower which sowed seed in 4. sorts of grounds Now from the 10th Verse and so forward to the 21. Verse the Evangelist layeth down the Exposition of that Parable And 1. He mentioneth the occasion of the Exposition of it to the 14 verse 2. The Exposition it self Verse 14 c. The occasion was the question or demand of the 12. Apostles and other Disciples which they put unto Christ touching the Parable Concerning which Question the Evangelist layeth down 4. things 1. The time when they moved it When he was alone 2. The Persons moving They that were with him with the twelve 3. The matter which they demanded which was concerning the Parable Vers 10. 4. Our Saviours attension to their demand Vers 11 c. When he was alone That is when the rest of the multitude of people which came to hear him were departed from him and he was now in some private place alone by himself Verse 34. He expounded all things to his Disciples apart that is when he and they were alone by themselves And it is probable that this was after that he had ended all the Parables mentioned in this Chapter and Matth. 13 and had finished his whole Sermon preached to them at this time for it is not likely that the people did all depart from him and leave him alone untill he had ended his Sermon Matth. 13. 36. It is said Jesus after the uttering of sundry Parables sent away the multitude and his Disciples came unto him to know the meaning of the Parable of the Tares Now it is likely that at the same time also
often heard our Saviour and did also mark and observe those things which he delivered yet in this their hearing they did not understand and in this seeing they did not rightly perceive those Doctrines and Heavenly Mysteries which he taught So it was also with the other Jews Esay 6. 9. Go tell this People Hear ye indeed but understand not and see ye indeed but perceive not c. It is spoken Prophetically shewing what should come to pass when the Word should be preached to them Thus Nicodemus heard our Saviour Christ diligently and well observed his words when he preached to him the doctrine of Regeneration and yet he conceived it not but quite mistook his meaning Joh. 3. So the woman of Samaria Joh. 4. Though she diligently heard Christ speaking to her of the water of life yet did not at first understand him yea it was long before she could understand his doctrine throughly Thus the Apostles themselves though they heard Christ often and diligently marked his doctrine and though they also did rightly understand many things yet some things they did not conceive aright as we see Luke 18. 34. when he told them plainly that he should suffer and rise again yet they understood none of those things but that saying was hid from them Neither knew they c. Reas Reason The Doctrines of the Word of God cannot rightly be understood without the special help of the Spirit of God opening the understanding to conceive them 1 Cor. 2. 14. they are said to be spiritually discerned that is by the help of the Spirit inlightning the mind to conceive and judge of them Without which special illumination of the Spirit all other helps and means that can be used are not available Luke 24. 45. The Apostles themselves could not understand the Scriptures throughly concerning Christs Passion and Resurrection till he by his Spirit opened their Understandings Use 1 Use 1. To teach us us not to rest in this that we often hear the Word outwardly and that we do also mark and observe what is taught for all this we may do and yet be as blind and ignorant in the matters of God as were the Scribes and Pharisees but labour to find our understandings opened by the Spirit of God to conceive the mysteries of the Word And to this end forget not before we come to hear to seek unto God by earnest prayer that he may inlighten our minds to conceive his Word aright If thou neglect this never look to conceive those heavenly things aright which are delivered out of the Word Though thou be sharp-witted by nature and though thou hear often and in hearing observe things taught never so diligently yet without the help of Gods Spirit opening the eyes of thy mind thou shalt still be as blind as a Mole in these heavenly matters Therefore content not thy self with outward hearing nor yet with the diligent and attentive marking of that which is delivered though these are good Duties and necessary but pray before-hand unto God for his Spirit to inable thee to understand his Word Use 2 Use 2. How much less come they ever to conceive the Word aright who do not so much as hear it outwardly or if they do hear it yet are not attentive in hearing to mark and observe in their minds those things that are taught So much of the First reason why our Saviour spake in Parables to those that were without That they seeing might see c. Mark 4. 12. Lest they should be converted c. March 26 1619. THe second Reason followeth Lest they should be converted or turn c. That is lest by means of the hearing and right understanding of the Word they should be brought to repentance and so have their sins pardoned So that this reason is a consequent of the former Seeing it was just with God to leave them in blindness so as they could not understand the Word thence it followes that they were not nor could be brought to true repentance by hearing the Word In the words consider two things 1. The Judgment of God upon wicked Reprobates such as the Scribes and Pharisees That he would not have them turned from their sins 2. The amplifying of this Judgment by mentioning the benefit and good that should have come unto them if they had grace to turn from their sins their sins should have been forgiven This aggravateth the Judgment of God in that he deprived them of this great benefit by denying them grace to repent Object Object Ezek. 18. ult I have no pleasure in the death of him that dyeth c. Wherefore turn and live And 2 Pet. 3. 9. God will have none to perish but all to come to repentance c. Answ Answ To the place in Ezekiel I answer That the death or damnation of a sinner may be considered two wayes 1. Simply As it is the destruction of man being Gods creature and so he doth not will or take pleasure in it but rather is delighted with the salvation and preservation of his creature 2. Respectively As it is a just punishment of sin and as it serveth to manifest the glory of his Justice in the just condemnation of the reprobate and so he doth will the death of a sinner after a sort that is to say not absolutely as it is considered in it self but as it maketh way to the execution of his decree of Reprobation in the just punishment of the wicked To the place in Peter I answer That the Apostle there speaks not of all men in general but of all the Elect of God as may appear by the words going before in that Verse when he saith The Lord is long-suffering to us-ward that iâ— toward the Elect and these he opposeth against those wicked scoffers Verse 3. Vide Bellarm. in locum Doctr. 1 Doctr. 1. In that our Saviour saith That hearing they should hear and not understand lest they should by this means be converted c. We may gather this that the right hearing of the Word preached is a special means to bring men to repentance and to turn them from their sins unto God Jer. 23. 22. If they that is the false Prophets had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way c. Act. 2. 41. Three thousand Jews were converted by Peter's Sermon Act. 11. 24. When Barnabas preached at Antioch much people which heard him were added or joyned to the Lord. Thus the Eunuch Act. 8. was converted by hearing Philip and Lydia Act. 16. by hearing Paul See Act. 26. 18. Paul was sent to the Gentiles that by hearing him they might be turned from darkness to light c. Therefore the Word preached is said to be the seed of our new birth 1 Pet. 1. 23. Quest 1 Quest. 1. Wherein stands the right hearing of the Word that it may be effectual to work repentance Answ Answ 1.
The Parable of the Sower before propounded By this place it may appear That although the Disciples did at the same time ask the meaning of the other Parables as well as of this as I shewed before upon Verse 10. yet that they asked the meaning of this Parable of the Sower in the first place and by it self and then the meaning of the rest How then shall ye know all Parables How shall ye be able to conceive the meaning of all other Parables which I have uttered or which I shall or may speak to you hereafter As if he should say It is an easier matter to understand this one Parable than to understand all the rest together with this therefore if ye cannot conceive one how should ye conceive all Observ 1 Observ 1. Here first we might learn That there is much ignorance and spiritual blindness of mind in the best Christians even the Disciples of Christ were ignorant and hard to conceive the Parables uttered by our Saviour But of this before Verse 10. Observ 2 Observ 2. Further in that our Saviour doth not let them alone or sooth them up in their ignorance but plainly admonisheth them of it and withal reproveth it in them We learn That it is good for those that are ignorant in the Doctrine of the Word to be admonished of their ignorance and reproved for it especially by such as are set over them to be their Teachers Therefore our Saviour both at this and other times blamed the ignorance of his Disciples as Matth. 15. 16. he said to Peter and the other Apostles Are ye also without understanding So Luke 24. 25. He reproveth the ignorance and unbelief of the two Disciples that journeyed to Emmaus O fools saith he and slow of heart to believe all the Prophets have written Ought not Christ to suffer c Hebr. 5. 12. This admonishing and reproving of others in due manner for their ignorance is a special means to bring them to the sight and acknowledgment of their ignorance and to stirr them up to seek after more knowledg Here then such as have a calling to teach others are to be put in mind of their duty that when they see those of their charge to be ignorant they should not forbear as fit occasion is offered to admonish them thereof and if need be to reprove them for it especially such as are wilfully ignorant And on the other side such as are ignorant must learn here to be willing to be admonished and in due sort reproved for their ignorance this being for their own good and therefore such as refuse or think much to be so admonished are their own Enemies They are like to continue still in ignorance Mark 4. 14. The Sower soweth the Word April 9. 1620. WE have heard the occasion of our Saviours Exposition of the Parable of the Sower namely the Disciples coming to him and demanding the meaning of it together with our Saviour's answer to their demand from the 10th Verse unto the 14. Verse Now followes his Exposition of the Parable from the 14. Verse to the 21. In which our Saviour sheweth two things 1. He teacheth what was meant by the sowing of the seed Verse 14. namely the Preaching or Ministery of the Word The Sower soweth the Word 2. He sheweth what was meant by the 4. sorts of Ground in which seed was said to be sowen namely so many sorts of hearers of the Word Touching the former when our Saviour saith The sower soweth c. He shews what he meant by the Husbandman's sowing of seed namely the Preaching of the Word by the Minister of God for although he do not expresly say That by the Sower or Husbandman was meant the Minister of the Word nor yet that by the sowing of seed was meant preaching of the Word yet in that he doth plainly interpret the seed sowen to be the Word that is the Word of God as St. Luke also more plainly hath it Luke 8. 11. by this he doth imply manifestly That by the Husbandmans sowing of seed he meant no other but the Ministers preaching of the Word of God The Scope of these words then is to teach us That the Preaching or Ministery of the Word is fitly resembled by comparison to sowing of seed And here is a threefold comparison or resemblance implyed by our Saviour 1. Between the Huâ—bandman or Sower and the Minister of the Word 2. Between the Seed and the Word 3. Between the sowing of seed and the preaching of the Word My purpose is to shew wherein this threefold resemblance chiefly standeth and from thence to gather such Instructions as do offer themselves And first to speak of the resemblance between the husbandman or Sower and the Minister of the Word There â—re 3. things especially wherein they are alike the consideration of all which yieldeth matter of Instruction to Ministers of the Word The first is this The Husbandman hath a laborious and painful Calling to follow So the Calling of the Ministery is a laborious Calling and such as requireth great pains and diligence in the exercise of it therefore it is called a Work and Ministers are called the Lords Workmen or Labourers 1 Tim. 5. 17. The Elders are worthy of double honour that labour in the Word and Doctrine None therefore ought to live idly or at ease in this Calling of the Ministery but like diligent Husbandmen of the Lord to follow this Work of the Ministery with pains and diligence 2. In the Husbandman and Sower of seed there is required much skill and knowledg in his Profession he must have skill in the nature of the seed which he soweth and in the nature of the ground where he sowes it that he may sowe every kind of seed in such ground as is fittest for it he must also be skilfull in sowing it c. So in the Minister of the Word there is required a great measure of skill and knowledg in the Word of God which is the seed that he is to sowe Matth. 13. 52. He must be a well-instructed Scribe and like to the Housholder which bringeth forth out of his treasure things new and old He must also be able to discern the disposition and quality of his hearers that he may the better fit his Doctrine unto them and he must be skilful in the right manner of handling the Word 2 Tim. 2. 15. A workman that need not be ashamed rightly dividing the Word of Truth 3. The Husbandman that desires and looks to have good Corn will be careful to sowe good and clean seed not such as is full of soyl and mingled with Cockle Darnel c. So ought all Ministers of the Word to look to this That they preach the pure Word of God without mixture of Errours or of mens inventions or traditions beside or contrary to the Word they must give the sincere milk of the Word to the people as the Apostle Peter calleth it 1 Pet. 2. 2.
with the love of sin and with corrupt and sinfull lusts and Affections as Pride self-love malice wrath bitterness uncleanness covetousness c. they come to hear before they have ridded their Hearts from these by true Repentance and Mortification and so the ground of their Hearts being pestered with such weeds and briars is not fit to receive the seed of the Word Again they never yet Ploughed up their hearts by Godly sorrow and contrition for sin and therefore their Hearts being not truly humbled and softned are not fit to receive this seed of the Word No marvail if such profit not by the Word when they prepare not their Hearts to the receiving of it Use 2 Vse 2. If we would profit truly by hearing the Word look to this preparation of our hearts that they may be fit to have the seed of the Word sowen in them Plow them up by Godly sorrow for sin and labour to purge them from all sinfull lusts and Affections Pray unto God by the power and efficacy of his Spirit to mortify them in us and to pluck up and rid these weeds out of our hearts lest they hinder the fruit of the Word in us The more carefull thou art thus to have thy heart prepared as good ground to receive the seed of the Word the more fruit shall the Word bring forth in thee The second thing in which the resemblance between Corn-ground and hearers of the Word standeth is this The ground where seed is sown must receive the seed into it self and so the seed must be hid and covered in the Earth or else it will not take root or spring up to fruit So the hearers of the Word must give the Word entrance into their Hearts by Believing and applying it to themselves else it will not be fruitfull in them Psal 119. 11. David hid the Word of God in his heart c. And this was the reason that the Word was profitable to Lydia Act. 16. because the Lord opened her heart to receive it Use Use See then that it is not enough to let the Word enter into our outward ears nor yet to let it swim or flote aloft in our understandings but if we would have it effectual and fruitfull in us we must receive and hide it in the Furrows of our Hearts as good seed in good ground that it may take root and fructify in us c. So much in general touching the resemblance between Corn-ground and Hearers of the Word Now to speak particularly of the several sorts of Hearers signified by those four sorts of ground mentioned in the Parable 1. Of the first sort signified by the way side And these are they by the way side c. In these words is laid down a description of those hearers which were resembled by the way side described by two things 1. By their property they are outward Hearers of the Word having the seed of it sown upon them 2. By the Issue or consequent of their outward hearing Satan commeth immediately after they have heard and taketh away c. These are they by the way side That is these are those kind of Hearers of the Word which are signified and resembled by the way side Where the Word is sowen To whom the Word is Preached and they are outwardly hearers of it as the words following shew When they have heard c. Now that we may the better conceive what kind of hearers our Saviour here speaketh of and wherein they fail and the cause of their not profiting by the Word it is needfull to compare this place of St. Mark with Matth. 13. 19. where it is said of this first sort That they hear the Word but understand it not which is not so to be taken as if they understood it not at all for then Satan could not be said properly to take it from them as it followeth in the latter part of this verse But they are said not to understand the Word because though they have some slight and shallow apprehension of it in their minds yet they have no through or effectuall Knowledg of it no such Knowledg as doth affect and move their hearts to Believe I ove and imbrace the Doctrine of the Word which is taught for in Scripture every man is said to have so much knowledg and understanding in the Word as he hath Affection of heart to love and imbrace that which he knoweth and without this Affection to the Word all knowledg and apprehension of it in the mind is accompted ignorance So then by this that hath bin said we may see plainly what kind of hearers they are whom our Saviour here likeneth to the way-side namely such as hear the Word and by hearing do attain also to some kind of sleight knowledg or understanding of the doctrine yet so as this knowledg is not effectuall in their hearts to incline them to believe or imbrace or to love and delight in that which is taught and these are fitly resembled to the way-side for as that is beaten and hardened with the feet of passengers so as the seed cast upon it can have no entrance into the ground to take root in it so the hearts of these kind of hearers are so hardened and beaten as it were partly by reason of original corruption of nature and partly through custome and continuance in actual sins and partly also by Satans continual suggestions and temptations that the seed of the Word cannot find any entrance into them nor take root in them Doctr. Doctr. Here then we learn That though men be outward hearers of the Word and do also in some sort understand what is taught yet if their hearts be so hardened in sin and through Satans temptations that they are not affected and moved with the doctrine of it it can never profit them As seed sowen upon a beaten path or high-way cannot sink into the Earth by reason of the hardness of it nor take root or fructifie So the Doctrine of the Word being preached to such whose hearts are hardened in sin cannot enter into them therefore it cannot profit them If the seed of the Word be only sowen in their outward ears and in their minds if it lye above ground that is if it swimm and float aloft in their brain and understanding only and do not enter and sink into their hearts if their hearts be not affected to love and imbrace it as well as their understandings inlightned by it it will never take root or bear fruit in them The seed that is cast on the High-way is utterly lost because it cannot enter into the Earth to take root in it even so the Doctrine of the Word delivered to such hearers whose hearts are so hardened that the seed of the Word enters not into them it is utterly cast away and lost in regard of any fruit or profit that such hearers reap by it Ezek. 33. 31. The people of the Jews did not profit by hearing
the Word because they had no heart to imbrace the Doctrine for their heart went after their covetousness Hebr. 4. 2. the Word heard by the old Israelites did not profit them because not mixed with faith c. that is because they had not hearts to believe and imbrace it and to apply it to themselves Judas heard the Doctrine of Christ and understood it yet this did him no good because his heart was like the high-way so hardened with the sin of covetousness that the Word could not enter or take root in it So the Scribes and Pharisees The reason of the Point is plain For where there is no heart to be affected with the Word there is no conscience or care to yield true and sincere obedience to it and where it is not thus obeyed it is unfruitfull Use 1 Vse 1. See the reason why many hear the Word and have some apprehension and understanding of it in their minds and yet are never the better for it never the more reformed in heart and life there is never the more care or conscience in them to practise what they hear and understand it is because they content themselves with outward hearing and with some slight knowledg and understanding of the Word but their hearts are no more moved with the doctrine then the stones or Pillars in the Church No marvail if such profit not by the Word How can seed thrown upon the High-way yield fruit seeing it lyes above ground And how can the Word bring forth fruit in such who let it lye aloft in their brain and understanding but give it no entrance into their hearts How should it take root or fructifie in their hearts when it never enters into them let not such therefore find fault with the Word it self or with the Seeds-man but know the cause of unfruitfulness is in themselves Use 2 Use 2. See further here how dangerous it is to have the heart hardened in sin especially through long custome in it so as it becomes blockish and sensless having no feeling of the vertue of the Word when it is soundly preached nor being moved with the Doctrine of it Such a heart is like the High-way side beaten and hardened with the feet of passengers so as no seed cast upon it can find any entrance to take root It is a fearful Judgment of God upon any when he gives them up to such hardness of heart that his Word preached doth not move them or enter into them Pray earnestly to the Lord to withhold from thee this Judgment and take heed of hardening thy own heart through custome in sin which will make it like the high-way c. If thou art not affected with the Word thou comest short of the stony ground yea worse then Felix Act. 24. Use 3 Vse 3. If we would truly profit by hearing the Word rest not in outward hearing nor in bare speculative knowledg and understanding of it but labour to have hearts affected to imbrace love and delight it and to believe and apply it c. Pray unto the Lord to open our hearts as he did the heart of Lydia that we may give the Word entrance into them as she did and to give us grace to hide the Word in our hearts as David did Psal 119. 11. So much of the property of those hearers resembled by the way-side That they are outward hearers of the Word Now followeth the issue or event of their hearing When they have heard Satan cometh immediately and taketh away the Word sowen in their hearts The summ is That Satan useth means to deprive them of the true fruit and benefit of the Word which they have heard Where consider two things 1. Who it is that depriveth them of the fruit of the Word Satan 2. The Description of Satan by a twofold practise which he useth to the end he may deprive them of the Word 1. He cometh and presenteth himself to them immediately after their hearing 2. Being come he taketh away the Word sowen in their hearts Touching the first thing Who depriveth them of the Word Satan That is the Devill called in Scripture by this name Satan which is an Hebrew word signifying as much as an Adversary because he is the professed Enemy of God and the most malicious enemy also to the salvation of man seeking nothing more then the destruction of our souls and bodies therefore called our Adversary 1 Pet. 5. 8. and said to be a Murtherer from the beginning Joh. 8. But of this before Chap. 1. Verse 13. cometh Not in bodily shape visibly but by his Suggestions and Temptations presenting himself to those that have heard the Word Taketh away the Word Useth means to hinder them from reaping true fruit and profit by it which was sowen in their hearts Quest How is it said to be sowen in their hearts seeing they did not effectually understand it so as to give it entrance into their hearts Answ The Word may be said to be sowen in the hearts of the hearers in two respects 1. In respect of the hearers themselves when it is not only preached and heard outwardly but received also and ingraffed into their hearts by Faith 2. In respect of the efficacy of the Word it self and of the Ordinance of God in the Ministery of it which in it self is effectuall to ingraft the Word into the heart though oftentimes through the default of the hearers the Word be not thus actually ingraffed in them Now in the first respect the seed of the Word was not sowen in these hearers But in the second respect it may be said to be sowen in their hearts because though they received it not into their hearts yet the Word in it self was effectuall to work upon their hearts and to enter into them and Gods Ordinance in the Ministery was powerful of it self to that end though it took not effect in them through their own default So much of the meaning of the words Now to the Instructions from them Observ Observ From this that Satan is said to hinder them from profiting by the Word Observe That the Devil is an utter and most malitious Enemy to the hearing of the Word and to the fruit of it And this he is sundry wayes 1. By keeping men from hearing the Word stirring up occasions of worldly business or some other impediments on the Sabbath to keep them at home or to cause them to be employed elsewhere when they should be present in the house of God to hear his Word And if he cannot keep them away still yet as often as may be he will 2. By keeping them from diligent attention to the Word when they are present in the Congregation This he doth sometimes by suggesting by-thoughts and wandring imaginations to draw away their minds or else worldly cares or by using means if he can to make them fall asleep as Eutychus did in the time of Paul's Preaching Act. 20. or some other way distracting their minds
unfruitfull These are they which are sowen among thorns Those that were resembled by the thorny-ground in which seed is sowen Such as hear the Word And not onely hear it outwardly but do also inwardly receive it into their minds and hearts understanding and being affected with it in some measure and not onely so but making shew also of fruitfulness for a time That they go thus far may appear because it is said in the Parable That the thorns springing up with the seed choaked it Luke 8. 7. which implyeth That the Seed of the Word doth in some degree enter and take root in these hearers hearts and also springeth up in their lives making shew of fruitfulness for a time but is at length choked by the thorns of worldly cares c. Here then we see that men may go very far in the properties of a good hearer of the Word and yet not be such a one but come short of all true and sound fruit of hearing But of this Point before in speaking of the second sort of bad hearers Now then to go on to speak of the failing or defect of these Worldly-minded hearers Vers 19. And the cares of this world That is Cares for and concerning worldly matters and things of this life which serve for the maintenance and preservation of it as meat drink apparell riches c. Further we must here know there is a twofold care of these earthly things for this life 1. A moderate provident care whereby one is carefull in the use of good means for the maintenance of himself and those that belong to him in this present life as in wisely forecasting how to provide things necessary as also in walking painfully in a mans calling thereby the better to maintain himself and those that depend on him and in using other good means for the providing of things necessary for this life yet so as to leave the success of all means unto God This is a good and necessary kind of care commended in Scripture to us Prov. 6. 6. Solomon sends the sluggard to the Ant to learn this provident wise care 1 Tim. 5. 8. He that provides not for his own c. 2. There is an immoderate or excessive and distracting care When men do not onely care to use the means for provision of things necessary for this life but do also vex and disquiet their hearts about the issue and success of those means not depending on Gods providence for a blessing on them but distrusting his providence and trusting in the means only This is called a distracting care because it divideth and pulleth asunder the mind and thoughts as it were by perplexing them with vain fears and doubts about matters of this life and so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth And this kind of worldly cares is here meant by our Saviour Deceitfulness of riches An Hebraism which signifies as much as deceitful riches Now by deceitfull riches our Saviour further understandeth not the riches themselves but the inordinate affection of loving and desiring them which is nothing else but the sin of covetousness The lusts of other things That is all other immoderate and unlawful desires of earthly things and namely of the pleasures of this life as St. Luke explaineth it Luke 8. 14. Entring in Viz. into their hearts choak the Word As thorns hinder the growth of Corn that it cannot come to ripeness and perfection so these cares and inordinate lusts growing up and bearing sway in the hearts of these hearers of the Word do hinder them from bringing forth any true and saving fruit of the Word preached It becometh unfruitfull By fruit understand obedience to the Word Luke 8. 14. They bring no fruit to perfection They bring forth some kind of fruit some kind of obedience c. but not any good and perfect fruit no such sincere obedience as is acceptable to God or available to their own salvation and therefore in effect and upon the matter it is as if they brought forth no fruit at all So much of the meaning of the word Doctr. 1 Doctr. 1. In that worldly cares are mentioned as a means of choaking the Word we learn That immoderate and distrustfull cares for things of this life are one great hinderance to the profitable hearing of the Word These are one sort of thorns choking it in us Now such Cares do hinder the fruit of the Word 4. sundry wayes 1. By keeping men from hearing the Word For if they hear it not they cannot profit by it So Luke 10. 40. Martha was cumbred and taken up with worldly cares about making bodily provision for Christ when she should rather have attended to the Word of Christ as Mary did 2. They hinder men from diligent attention to the Word in time of hearing This they do by possessing and taking up their minds with thoughts of the world and by distracting them so that they cannot be free to attend and give heed to the doctrine of the Word 3. They hinder men from remembring the things that have been taught thrusting them out of their minds so soon as they have heard them and not suffering them afterwards to meditate of them 4. They keep men from yielding obedience to the Word This we may see in that Parable Luke 14. 18. where those that were invited to the holy Supper or Banquet prepared of the Lord were hindred by worldly cares from coming to partake of it The first said I have bought a piece of ground c. Another I have bought five yoke of Oxen c. The scope is to shew that such immoderate cares of worldly matters do hinder many from yielding obedience to the Word whereby Gods calls and invites them to his heavenly banquet that is to be partakers of the saving graces of his Spirit in this life and of heavenly glory after this life Use 1 Use 1. See one reason why many hearers profit little or nothing by the Ministery of the Word Their hearts and minds were so possessed and taken up with immoderate care about things of this life that they have scarce time to hear the Word but like Martha are cumbred about the World when they should be in the Church to hear the Word or if they come there to hear yet in time of hearing their minds are so distracted with thoughts of the World of Farms Cattell Money and about providing of necessaries for this life that it is impossible they should give attention to the Heavenly instructions delivered out of the Word so long as they are so taken up with earthly matters Their hearts and minds are so stuffed with cares and thoughts of the world that there is no room for the Word to enter or lodge there their bodies are present in the Church but in heart and mind they are absent their thoughts and affections are running abroad at the same time after their Farms Corn Cattel Bargains c. Upon these they think when they
should be meditating of the doctrines delivered when they should be casting and devising how to lay up the Word in their hearts and how to practise they are plotting and hammering in their heads how to compasse such a worldly business how to lay up money for such a purchase or bargain c. How is it possible that these should give attention to the Word or conceive and remember what is taught So afterwards when they are departed from the Church presently their minds are upon the World which is a means to thrust all that hath been taught out of their minds and to make them as utterly to forget it as if they had never heard it As for obedience to the doctrine taught how should they yield any being so possessed with cares about earthly matters that they have no leisure to set themselves about the practise and performance of good duties commanded in the Word or about the mortifying of their corruptions c. No marvail if being much and often invited by the Ministery of the Word to come to the Lord's Banquet yet they come not but make excuses so long as their hearts are taken up with cares about Farms Oxen c. Use 2 Use 2. Labour to root these thorns of worldly cares out of our hearts and to keep them from growing there Matth. 6. 25. Take no thought no immoderate care for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Remedies against these immoderate cares for temporal things 1. Consider the nature of the things cared for as meat drink apparel wealth c. they are vain transitory and perishing things subject to decay our bodily food is but perishing meat as it is called Joh. 6. 27. so our apparel is subject to decay and to be moth-eaten so all worldly wealth is perishing substance subject to many casualties as Riches quickly take them to their wings and fly away as Solomon sayes of them And as these things are in themselves transitory and of short continuance so they serve onely to maintain this our short and perishing life which we live on earth which cannot alwayes continue but must have an end we know not how soon 2. Consider That by all our care we cannot help or profit our selves without the blessing of God upon the means we use We cannot with all our care profit our selves in our outward Estate in the world nor in furthering the good of our bodies nor in prolonging our life without the blessing of God Matth. 6. 27. Which of you by taking thought can adde one cubit unto his stature Psal 127. 1. Except the Lord build the house c. In vain to rise early c. 3. It is a heathenish practise thus to vex and trouble our selves with immoderate cares for earthly things and therefore not fit for Christians which profess faith in Gods providence Matth. 6. 32. After all these things do the Gentiles seek 4. Remember that we are commanded to cast our cares upon God and withall that he hath promised to care for us and to provide for us all things necessary for this life as well as for that which is to come it we depend on him by faith 1 Pet. 5. 7. Cast all your care on him for he careth for you Psal 55. 22. Cast thy burden on the Lord and he shall sustain thee c. Strive therefore by faith to rely upon Gods speciall providence for things of this life using the means and seeking a blessing from him upon the same 5. Consider how God provideth for other Creatures of less value and worth than our selves without their care Matth. 6. He feedeth the Fowls of the ayr and clotheth the Lilies of the field though they neither labour nor take care how much more will he feed and cloathe his Children without their immoderate carking and caring 6. Consider that immoderate cares for this life do oppress the heart and mind exceedingly taking them up so that they cannot be free to meditate of spiritual and heavenly things hindering men also from daily preparing themselves for death and for the day of Judgment Luke 21. 34. Take heed lest your hearts be at any time oppressed with cares of this life and that day come on you at unawares This were enough to make us abandon these distracting cares if there were no other reason to move us 7. Let our chief care be for Heavenly and Spiritual things which concern God's Glory and the Salvation of our Souls This will moderate and slake our care for temporall things Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth c. Matth. 6. 33. First seek the Kingdome of God c. The more we seek and care for Heaven the less shall we care for Earth and Earthly things One thing is needfull as our Saviour told Martha Luke 10. This one thing needfull is to seek Heaven and Salvation with the means of it Let this be our main care then shall we not turmoile our selves with cares of this life Object Object The great charge of Wife and children engageth us sometimes to delay the means of Salvation to take worldly care in providing for them Answ Answ We may use moderate care submitting to the Will of God who can aswell provide for many as few So much of the first sort of thorns which choak the Word Mark 4. 19. And the deceitfullnesse of Riches and the Lusts of other things entring in choak the Word May 28. 1620. and it becommeth unfruitfull THe second is the deceitfullness of Riches That is the love of Riches which are deceitfull Doctr. 1 Doctr. 1. Here then we first learn that covetousness or the inordinate love of Riches is a great Enemy and hinderance to the profitable hearing of the Word Now that is an inordinate love of Riches 1. When worldly wealth is too highly esteemed as if it were the best good or could make those happy that have it 2. When men desire and seek Riches too eagerly and earnestly especially if it be by unlawful and sinister means 1 Tim. 6. 10. They that will be Rich c. 3. When men seek or desire abundance and superfluity of Wealth more then is necessary for them either in respect of their persons to maintain the health and strength of their bodies or in respect of their particular calling and condition of life to maintain them according to the dignity thereof We have no warrant to pray or seek for more than daily bread therefore to desire or seek more then necessary wealth for our persons and callings is an inordinate love of it Now it is a hinderance to the fruitful hearing of the Word two wayes 1. It keeps the Hearers from being so affected in heart with the Word as they should when their Hearts and Affections are set upon worldly wealth this steals them away from the Word of God and suffers them not to be so
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
was uttered by our Saviour not onely this once immediately after the exposition of the former Parable of the Sower as appeareth here and Luke 8. 16. but also at two other times upon other occasions as we may see Matth. 5. 15. in his Sermon on the Mount and Luke 11. 33. when he was Preaching to the people at another time Now according to the different times and occasions of uttering this Parabolical speech it may be somewhat differently Interpreted in regard of some different circumstances In this place the occasion of uttering seems to be this Our Saviour ver 11. told his Disciples that to them it was given to know the Mystery of the Kingdome of God for which cause he thought it fit to Interpret unto them the former Parable of the Sower at their request Now then having said that it was their speciall Priviledg to have the knowledg of the Gospell revealed to them and having withall interpreted the Parable to them He now sheweth by this short Parable to what end that Knowledg was revealed to them not that they should keep it to themselves and hide it in their own breasts but that they should impart it unto others for their benefit And this I take to be the scope and sum of this Parable viz. to shew unto us for what end God doth reveal unto men the Knowledg of his Word not that they should keep it to themselves but that they should employ it to the good of others This our Saviour sheweth here by a comparison taken from the light of a Candle which is appointed not to be covered under a bushel or under a bed so as the light cannot be seen but that it should be set upon a Candlestick in such a place where it may plainly be seen and give light to those in the house So our Saviour's meaning is that the light of Spiritual knowledg in the Word was revealed to his Disciples not to be hid and kept close to themselves onely but that by them it might be communicated to others This Exposition is confirmed by other places where the knowledg of the Word is compared to light as 2 Cor. 4. 4. and Ephes 5. 8. Under a bushell or under a Bed That is in any close or secret place so as the light cannot be seen See Luke 11. 33. A bushel is a kind of measure used to measure Corn or other things withall as is well known So much of the sense of the words Doctr. 1 Doctr. 1. Here then we learn this Instruction That such as are enlightned of God in any measure with the true Knowledg and understanding of his Word ought not to hide this Knowledg within themselves but to let the light of it shine unto others that is to use and employ it to the benefit and good of others Quest Quest. How are they to imploy their knowledg to the benefit of others Answ Answ 1. By shewing forth the fruits of it in a Holy and sanctified life thereby giving good example to others and so drawing them to a love and liking of the Word of God and encouraging them to seek after the knowledg of it Matth. 5. 16. Let your light so shine before men that they may see your good works c. Phil. 2. 15. That ye may be blameless c. in the midst of a crooked and perverse Nation among whom ye shine as lights in the world 2. By communicating and imparting their knowledg unto others that are more ignorant than themselves being ready to instruct them in the wayes of God and in the knowledg of his Word David often professeth that he would thus instruct others as Psal 32. 8. I will instruct and teach thee in the way which thou shalt go Psal 34. 11. Come children hearken to me and I will teach you the fear of the Lord. Psal 51. 13. I will teach transgressors thy wayes c. So the woman of Samaria Joh. 4. And the Disciples Andrew and Philip Joh. 1. Reason Reason of this Doctrine We are appointed of God to be as Stewards or Dispensers of those spiritual gifts which he bestoweth on us 1 Pet. 4. 10. As every man hath received the gift even so minister the same one to another as good Stewards of the manifold grace of God Use 1 Vse 1. This reproveth those that hide their knowledg of the Word and keep it to themselves only shuting up this light within their own breasts as it were as in a close and privy place that it cannot be seen of others and so as others have no benefit by it They do not shine to others by the light of that knowledg which is in them they shew forth no fruits of it in a holy conversation neither are they carefull to communicate their knowledg to others by instruction of them in the wayes of God What is this but hiding the candle under a bushell or setting it under a bed when it should be set upon a candlestick that the light of it might be plainly seen of those in the house Let such consider how great a sin it is thus to hide the spiritual gifts bestowed on us of God and not to employ them well to the glory of God and good of our brethren Matth. 25. 30. The unprofitable servant who hid his talent in the earth had not only his talent taken from him but was also cast into utter darkness c. Let us then take heed of this sin of hiding and not employing the gifts of God bestowed on us Among other graces take heed of hiding and concealing this gift of knowledg in the Word of God if God have bestowed it on us in any good measure lest the Lord one day call us to a strait accompt for not employing our talent to his glory and good of others And know this That if thou hast never so much knowledg in the Word and yet dost hide it only in thy own breast and in thy own head and dost not shine to others by the light of it then thy knowledg is no sanctified and saving knowledg for if it were it could not thus lye hid and buried in thee but it would manifest it self toward others for their good it would not only inlighten thy mind but also thy whole outward life and conversation causing thee to shine as a light or candle unto others The light of true saving knowledg cannot possibly be put under a bushell or bed it cannot so be shut up in those that have it as not to shine and give some light to others Therefore if thou have knowledg and keep it to thy self and hast no care to do good to others with it suspect thy knowledg to be but a vain literal knowledg swimming in thy head and feeding thy own brain yea know it to be so and not to be any sound sanctified knowledg Use 2 Vse 2. Let this move us to shine unto others by that light of spirituall knowledg which God hath given unto us put not
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
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
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
abounding in the fruits of Grace If the true fruits of Faith Love and other Christian Graces do increase and abound in us more and more it is an evidence to shew that the Graces themselves do grow in us 2 Pet. 1. 5-8 Add to your Faith Vertue and to Vertue Knowledg c. For if these things be in you and abound they will make you that ye shall neither be barren nor unfruitfull in the Knowledg of our Lord Jesus Christ 3. We may discern and judg of our growth in Grace by the growing and increasing of our love to the means of Grace as to the Word Sacraments c. The more the sucking child loveth the breast the more it groweth 1 Pet. v. 2. Use 3 Use 3. To stir us up to labour more and more to grow in Grace as we are exhorted 2 Pet. 3. ult This is the way to approve that Grace which is in us to be sound and sincere Use the means therefore to grow in it 1. Pray unto God daily to accomplish and perfect the good work of Grace which he hath begun in us Pray with the Church Psal 68. 28. Strengthem O God that which thou hast wrought for us or in us 2. Be diligent and conscionable in hearing the Word Preached that by it we may grow in Grace 1 Pet. 2. 2. Desire the sincere milk c. 3. Joyn thereunto also the frequent receiving of the Lords Supper which is a Sacrament of confirmation to strengthen and increase Grace in us 4. Be carefull well to employ and use that measure of Grace which God hath already given us This is the way to have it increased as we heard before upon ver 25. As the natural strength of our bodies groweth by exercise so is the strength of Grace increased in us by the diligent use and exercise of the same It followeth Ver. 33 34. And with many such Parables c. This is a generall Conclusion with which the Evangelist windeth up all the former Parables of our Saviour Christ In which the Evangelist sheweth two things 1. The manner of our Saviour's teaching at that time 1. That he spake with many Parables and that he taught nothing without Parables 2. That although he taught by Parables yet it was in such sort as his Auditors were able to hear him The second thing which the Evangelist sheweth is the speciall care which our Saviour had of his Disciples that they might profit by his teaching in that he did expound all things to them alone With many such Parables spake he the Word unto them This shews that the Evangelist doth not in this Chapter mention all the Parables uttered by our Saviour in this Sermon But St. Matthew mentioneth some others of them chap. 13. As they were able to hear it That is according to their capacity and so as they might conceive his Doctrine Quest Quest. How can it be said that he Preached according to their capacity seeing he spake all in Parables which were dark and hard to be understood Answ Answ The meaning is not that his manner of teaching was simply easie and plain to be understood of all that heard him for to the Scribes and Pharisees and such obstinate contemners of his doctrine it was most obscure and dark But that in some respect his teaching was easie and agreeable to the capacity of his Disciples and such as were teachable namely in this respect that he taught them heavenly and high mysteries by similitudes taken from earthly things familiarly known Therefore though they could not at the time of delivery throughly conceive the doctrines that were taught under those similitudes yet they might easily conceive the similitudes themselves in regard of the literal sense which being afterward opened unto them in private by this means all things were made more plain unto them than if they had been barely propounded without any such similitudes But without a Parable spake he not c. Namely at that time and in that Sermon which he then preached out of the Ship upon the Sea of Galilee for at sundry other times he taught without Parables Now of the reasons why he taught by Parables we have spoken before Verse 2. 11. When they were alone That is after our Saviour had sent away the multitude and was gone into the house with his Disciples as appeareth by comparing this place with Matth. 13. 36. and as we shewed more at large upon Verse 10. of this Chapter He expounded all to his Disciples By his Disciples we may understand not onely those which were chosen to be Apostles but also others which imbraced his Doctrine and followed him Now the Reason why he thus explained his Parables unto them was 1. Because to them it was given to know the mystery of the Kingdome of God as we heard before Verse 11. 2. Because they were teachable shewing their desire to learn by their enquiring of the meaning of the Parables as we heard before Verse 10 and as it appeareth Matth. 13. 36. As they were able to hear Observ Ministers of the Word in their teaching ought to have respect to the capacity of their people and to frame their doctrine and manner of teaching unto their ability to hear So Paul 1 Cor. 3. 2. I could not speak to you as to spiritual c. but as to babes in Christ I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet are ye able By milk he meaneth the plain handling of the doctrines of Christian Religion according to the capacity of those that are weak in knowledg and by Meat the more exact and curious handling of higher Points of Doctrine So Hebr. 5. 12. Ye are become such as have need of milk and not of strong meat For every one that useth milk is unskillfull in the Word of righteousness c. But strong meat belongs to them of full age who by use have their senses exercised c. See also for this Point 1 Cor. 2. 4. 2 Cor. 4. 2. Vse 1 Use 1. See then how unfit it is for Ministers to preach in so high a strain and in such a dark manner that the people cannot conceive what is taught or bear it away Vse 2 Use 2. The people should desire to have the Word handled to them in such manner as is fitting to the capacity of the simplest This is most profitable for the hearers when the hidden mysteries of the Word are made plain unto them And when they were alone he expounded all things c. Observ 1. In that our Saviour is so carefull to open the meaning of his Parables to his Disciples This may teach Ministers of the Word their duty which is to be carefull upon all good occasions both in publick and private to open and explain to their people such things as are hard to be understood in the Scriptures therefore they are called Interpreters as Job 33. 23. Especially Ministers
Ship And there were also with him other little ships It is most likely that those which were in these other small ships were such as having before heard Christ and seen his Miracles and being affected therewith did now desire to accompany him in this his passage over the Sea to the end that they might again hear his teaching and see more of his Miracles and reap further good thereby So much of the sense of the words Observ 1 Observ 1. See here our Saviour's diligence and pains in his Calling and Ministeriall Office of preaching and working miracles Though in the former part of the day he had greatly wearied himself with preaching and the evening being now come some might think it fit for him rather to have gone home to his dwelling house in Capernaum there to have rested that whole night after his great labours yet he perceiving an opportunity offered to do good by working miracles upon the Sea and on the other side of the Sea among the Gadarenes as we shall see in the next Chapter therefore he takes this occasion willing his Disciples to pass him over to the other side of the Lake Thus he was more carefull to do good by his Doctrine and Miracles than to refresh his own body with natural rest Indeed it is true that he did afterward in the Ship take rest by sleeping in it as it is said in the Text but it is likely this was not very long seeing his Disciples awaked him so soon as the storm came which in likelihood was soon after they launched forth and as soon as he was awaked he was presently employed again in working this Miracle Here then we see his diligence and pains in his Calling and Ministery and his care to take all occasions at all times to do good And herein he is a pattern for all Ministers of the Word to follow in being painfull and diligent in their Ministerial Office and in taking all opportunities to do good by the same unto the people committed to them See the example of Paul Act. 20. 18. But of this we heard before Verse 1. of this Chapter Observ 2. Our Saviour having willed his Disciples to passe over unto the other side of the Lake of Gennesareth they do presently yield obedience to this his Will taking him forthwith as he was in the ship and carrying him away in it as he willed them And though they might have made excuses as that it being now even-tide and the night ready to come upon them it seemed not so fit a time to take this Journey by Sea and that it was uncomfortable and dangerous travelling by water in the night time yet they do not make any such excuses but readily and without delay they put in execution the Commandment of Christ This teacheth us in like manner to yiedl willing and ready obedience to the Commandment of Christ in all things which he requireth of us in his Word though the things which he commands us may seem never so hard and difficult and never so inconvenient in the judgment of natural reason yet we are not to make excuses but readily and chearfully to obey Christ in all his Commandments Matth. 17. 5. This is my beloved Son c. Hear him This Hearing implies obedience So Hebr. 3. 7. To day if ye will hear his Voyce c. For example Christ commands us to deny our selves and to take up our Cross and follow him if we will be his Disciples In this we are to hear him and to yield obedience to his Commandment So also he commands us in his Word to forgive and love our enemies and to do good against evill In these things we are to obey his Will So also when he bids us First to seek the Kingdome of God c. So when he commands us to believe in him and to Repent and turn from our sins we are in these things to obey his Will Reason Reas Christ Jesus is our absolute and Soveraign Lord and King who hath absolute power over us to command us and to punish us if we disobey him He is King of Kings and Lord of Lords He is that Law-giver which is able to save and to destroy as Saint James speaketh He hath power to make such Laws and to give such Commandments which do absolutely bind not onely the outward man but even the very Soul and Conscience under pain of eternall damnation And therefore we are in all things to yield chearfull and Conscionable obedience to his will and Commandments And if he were to be obeyed when he lived on Earth in state of Humiliation much more now he is exalted to the Right hand of God in Heaven Use Use To reprove such as do not yield this ready and willing obedience unto Christ in his Commandments Some yield no obedience at all to him but in their lives do practise those things which are flat contrary to his Commandments like those Psal 2. who say Let us break their Bands c. Others make excuses and delayes when they should obey Christ and do not readily and chearfully yield obedience Like those Luk. 9. 59. Who when they should follow Christ made excuses and delayed the time Take heed it be not so with us Christ must be obeyed in all his Commandments and that chearfully and without delay To day if ye hear his voice c. Observ 3 Observ 3. Here is further mention made of some that accompanied our Saviour in passing over the Sea in small ships who no doubt were such as having the same day heard him Preaching to them by the Sea side and being much affected with his Doctrine did more and more desire to hear him and to be with him to learn of him and therefore they would not part with him nor stay behind with the rest of the people who were dismissed but they would needs accompany him in his journey Now this teacheth us how it is with those that have once truly tasted of the sweetness of the Word and Doctrine of Christ they cannot chuse but desire and hunger and thirst after it more and more 1 Pet. 2. 2 3. As new born Babes desire the sincere milk of the Word that ye may grow thereby If so be ye have tasted that the Lord is gracious Such as have tasted of the Grace and goodness of Christ manifested in the Ministry of his Word they cannot but still desire that Word more and more and this desire will be so vehement in them that they cannot be satisfied without it and therefore they will take any pains to enjoy it If they cannot have it near at hand they will travel further off for it rather then be without it even as this people when Christ was to go from them and they could no longer hear him near home as they had done then they accompany him by ships in his passage over into the Countrey of the Gadarens rather then they will be deprived of the benefit of his
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
stay our minds from being discouraged in them In the most grievous outward troubles remember this power of Christ who is able to deliver us out of them So also in inward trouble when Satan raiseth a storm in our Conscience by urging the greatness of our sins to us that he may terrify us and drive us to doubt or despair of Gods mercy in this case also remember the power of Christ Jesus who is able with one word of his Mouth to rebuke Satan and to lay this storm raised in our Conscience yea he can make a great calm there by speaking inward Peace to our Conscience by his Spirit and assuring us thereby of the Pardon of our sins All this our Lord Jesus Christ can easily do and he will do it for us if in these storms of trouble we look up to him with the eyes of Faith and seek to him by Prayer for his help as the Disciples here did Mark 4. 39 40 41. And the Wind ceased c. Aug. 13. 1620. IN the former of these three Verses is laid down the Miracle wrought by our Saviour in calming the Tempest In which we considered 1. His Preparation to it In that He arose 2. The outward means which he used viz. his word rebuking the Wind c. 3. The effect or Consequent The Wind ceased c. Of the two first we have spoken and in part of the third From which we heard one point of Instruction gathered the last day Namely this That our Saviour Christ hath power over all the Afflictions of his Church and Servants and can easily make those storms to cease when it pleaseth him Observ 2 Observ 2. Now further we learn from hence that our Saviour Christ hath the very dead and sensless creatures at his command so as they cannot but yield ready obedience and subjection to his Will We see here that he no sooner rebuked the Wind and Sea and commanded them to be still but presently they are obedient to his Word therefore in the last verse the Disciples and others with them affirm that the Wind and Sea obeyed him Here then we may apply that Psal 148. 8. Fire and Hail Snow and Vapour Stormy Wind fulfilling his Word This is true of Christ as he is God He hath absolute power to command all the sensless creatures the Fire Water Earth Clouds Wind Rain c. He can use any of these at his pleasure as Instruments whereby to execute his own Will Joh. 2. He turned Water into Wine by his power Matth. 14. He caused the Water to be as firm Land to bear up himself and Peter when they walked upon it Joh. 20. 19. He made the Doors of the House open to him of themselves where he was to enter yea he had power over the very stones of the Earth Luke 19. 40. I tell you sayes he if those should hold their peace the stones would cry out thereby implying that he had power to make them cry out And not onely while he lived did he shew his power over these sensless creatures but even after he was dead upon the Cross he manifested the power of his God-head upon those kind of creatures causing the vail of the Temple to rend the earth to quake the Rocks to cleave and the Graves to open Matth. 27. 51. Now if he had such power over these sensless creatures in the state of his Humiliation much more now he is in Heavenly glory at the Right hand of God Phil. 2. 9. God hath highly exalted him c. That at the name of Jesus every knee should bow of things in Heaven and things in Earth and under the Earth that is that all Creatures should be subject unto him Reasons of this Doctrine 1. Christ according to his God-head did create all these sensless creatures at the beginning Col. 1. 16. By him were all things created that are in Heaven and that are in Earth c. Therefore he hath power over all Creatures to use them at his pleasure 2. Christ also as he is Mediator hath received from God the Father a soveraign power over all Creatures Matth. 28. 18. All power is given unto me in Heaven and Earth See this Doctrine again handled chap. 6. ver 48. Use 1 Use 1. This serveth as matter of terrour unto the wicked enemies of Christ and of his Church Let them know and consider that Christ is Lord of all creatures yea even of the dead and sensless creatures and he can use any of them or all of them as Instruments and weapons whereby to execute his Vengeance upon such wicked ones that oppose him and his Church As the Lord Plagued Pharaoh with Thunder and Hail and with darkness c. And as he slew the Enemies of Joshua with great Hail-stones Josh 10. And made the very stars of Heaven to fight against the Hoast of Sisera Judg. 5. 20. So Christ Jesus the Lord is able to arm all these and the rest of the dead creatures as so many Souldiers of his to fight against his wicked enemies Use 2 Use 2. This on the other side is matter of comfort unto the Faithfull to consider that Christ having power over the sensless creatures to command them at his pleasure he will therefore use and employ them all for the good of such as truly believe in him Job 5. 23. Such as fear God shall be in League with the stones of the field And Esay 43. 2. there is a Promise that when the Faithfull passe through the Waters they shall not overflow them and when they walk through the fire they shall not be burnt c. These and the like promises Christ will make good to the Faithfull Not that they are altogether priviledged from being hurt or annoyed in their bodies or outward estate by means of fire water and such other Creatures but that Christ will so keep the Faithfull in the midst of all outward annoyances and dangers and will so over-rule all the creatures that none of them shall hurt or hinder the Salvation of any one of Christ's Elect but on the contrary he will make all the creatures to conspire and work together as so many helps and furtherances to their Salvation Vse 3 Use 3. See and bewail the great corruption of our nature which maketh us rebellious against Christ and his Word whereas the dead and sensless creatures are at his command and beck yielding ready obedience to him In this respect we are by nature worse then the sensless creatures worse then the Wind and Sea c. which readily obey Christ's Word Contrariwise we are Disobedient to it not suffring our selves to be rebuked and commanded of Christ Jer. 5. 22. The Lord speaketh thus of the rebelliousness of his people by way of complaint Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bounds of the Sea c. But this people hath a revolting and a rebellious Heart
c. As if he should say they were worse and more rebellious against him than the Sea which is subject to his Decree but they would not be obedient to his Word So is it with all of us of our selves by nature we are more rebellious against Christ Jesus our Lord and more unwilling to be obedient to him then the Sea or Wind or any other of the sensless creatures How should we mourn and be grieved for this our natural rebellion against the Word of Christ No tears are sufficient to lament it Vse 4 Vse 4. Let us every one Learn even from the sensless creatures to yield ready and chearfull obedience to the Will and Word of Christ Shall the Wind and Sea and all creatures obey his Rebuke and command and shall we shew our selves disobedient or untractable against it How great a shame is this for us How much doth this aggravate our sin and disobedience against the Word of Christ that in this respect we are worse then they are Take heed it be not so with us lest the sensless and dumb creatures do hereafter testify against us and condemn us when the Lord shall call us to account for our disobedience against him See Esay 1. 2. How the Lord calls upon the very Heavens and Earth to be witnesses against his People for their Rebellion against him Ver. 40 41. And he said unto them why are ye so fearfull c. Here the Evangelist layeth down the Consequents of the Miracle which are two 1. Our Saviour reproving of his Disciples for their timerousness ver 40. 2. The effect which the Miracle did work in the Disciples and others which is twofold 1. Inward They were moved with great fear 2. Outward in that they do by their words one to another acknowledg the great power of Christ and profess their admiration of it In our Saviour's reproof of his Disciples we may consider two things 1. The fault it self which he reproveth Their fearfulness Why are ye so fearfull 2. The cause of this their fearfullness which he discovereth to them in these words How is it that ye have no Faith implying that want of Faith was the cause of their timerousness Quest Quest Whether doth our Saviour here condemn in his Disciples all kind of fear in this time of danger or not Answ Answ For Answer to this we must know that there is a twofold fear in mans Heart in time of distress and danger The first is a naturall fear comming from entire nature whereby every one doth naturally seek to preserve himself and to shun and avoid things hurtfull which tend to the destruction of nature Now this kind of fear is not here condemned by our Saviour neither is it of it self evill or sinfull for it was in Christ himself when he prayed Let this Cup pass from me Matth. 26. And Hebr. 5. 7. there is mention made of his fear 2. There is an immoderate and sinfull fear which commeth from corrupt nature whereby a man in time of danger so feareth that he doubteth or distrusteth of Gods Protection and special Providence for his deliverance And this immoderate fear which is joyned with infidelity is here condemned by our Saviour as appeareth by the words 1. Because he doth not say Why are ye fearfull but Why are ye so fearfull implying that he blamed them not simply for fearing or shunning the danger but for fearing immoderately and distrustfully 2. Because he sheweth in the next words that this fear in them came from want of Faith So much in way of clearing the sense of the words Observ 1 Observ 1. First let us here observe the Gracious and Mercifull dealing of our Saviour Christ with his Disciples in that he doth not utterly reject or cast them off or condemn them as void of all Faith and Grace because of their infirmity but he reproveth them for it in gentle manner to the end they might see their infirmity and be humbled for it and that so he might cure and redress it in them This teacheth us how we ought to deal with others in respect of their infirmities that we are not to reject and cast them off utterly or to condemn them as gross Hypocrites void of Grace because we see some faults and corruptions in them but we are on the other side to use the best means we can to cure and redress such sins of Infirmity in them as by Admonishing them gently by Praying for them c. In the mean time we are not simply to condemn their Persons because of their Infirmities but in love to tolerate and bear with them waâ—â—ing for their Reformation Thus did our Saviour often bear with the weakness of his Disciples see Joh. 20. 27. Esay 42. 3. It is said of him that he would not break the bruised Reed nor quench the smoaking Flax that is he should not reject those that are weak in Faith but bear with them and cherish the small beginnings of Grace in them And so ought we to do after his example Use Use This sheweth the uncharitableness of those that are ready to reject and utterly to condemn those for Hypocrites in whom they discern any faults and corruptions to be though they be but of weakness These shew want of Christian love whose property is to cover and bear with others Infirmities Take heed of this uncharitable censuring of others for their Infirmities and consider how ill it would be with us if the Lord himself should so condemn and reject us for our Infirmities Observ 2 Observ 2. Further we see here that although our Saviour do not utterly condemn and reject his Disciples for their timerousness and weakness of Faith yet he doth not approve of these Infirmities in them but reproveth them for the same Whence we learn that though we are to bear with others Infirmities and imperfections yet we are not to allow or approve of them but rather to admonish and reprove them for the same Thus our Saviour doth often reprove the Infirmities of his Disciples as here and Matth. 14. 31. he reproveth Peter for his weak Faith So Matth. 26. 40. he reproveth him and the two sons of Zebedaeus which were with him in his Agony for their sluggishness that they could not watch with him one hour Yea sometimes he doth sharply reprove the Infirmities of his Disciples as Mark 16. 14. He upbraided the Eleven with their unbelief and hardness of Heart And Luke 24. 25. He thus reproveth the Disciples going to Emmaus O Fools and slow of Heart to believe c. Quest Quest Whether is every one bound to reprove all Infirmities which they see in others Answ Answ Not so 1. Some Infirmities are to be covered and passed by Prov. 19. 11. Some have natural Infirmities as hastiness frowardness c. These pass by sometimes 2. Christians must have a Calling to reprove faults in others and this is in two cases 1. If they have a speciall charge of others committed to them
under Satan in which thou art by nature inthralled Vse 3 Use 3. Pray unto God to restrain the Devil's power and malice and not to suffer him to tyrannize over our souls or bodies as he desireth Intreat we the Lord to rebuke him and not to suffer him to have his will of us or to exercise his tyrannical power over us Vse 4 Vse 4. Such as are free from the tyranny of Satan to be truly thankful unto God for this unspeakable mercy c. Mark 5. 6. c. But when he saw Jesus afar off he ran and worshipped him c. Sept. 24. 1620. VVE have spoken of the Circumstances of this Miracle Now we are to speak of certain Antecedents which went immediately before the working of it which are two in number 1. The behaviour of the Devils in the party possessed toward our Saviour Christ Verse 6 7 8. 2. A Conference between our Saviour Christ and them Verse 9 c. unto the 13th Touching the first namely the behaviour of the Devils in the party possessed it stands in two things 1. In the outward action and gesture which they used When they saw him afar off they ran and worshipped him Verse 6. 2. In the words or speech which they used unto Christ Where we may consider both the manner of their speaking crying out with a loud voice and the matter of their speech consisting of 3. parts 1. An Expostulating with our Saviour about the cause of his molesting them What have we to do with thee 2. A Confession of Christ to be the Son of God 3. A Request made unto him That he would swear unto them by God not to torment them And this request is amplified by setting down the cause or reason of it Verse 8. Because he said unto him Come out of the man thou unclean spirit When he saw him he ran and worshipped him That is the Devils in the party possessed so soon as they perceived Christ coming toward them made haste to adore Him Luke 8. 28. He fell down before him Quest Quest. What moved the Devills thus hastily to come and adore Christ Answ Answ It is likely they did this partly by compulsion being forced thereunto by the Divine power of Christ which they now began to feel even before they came nigh him And partly of their own accord hoping by this submission and outward obeysance to obtain some favour at the hands of Christ that they might not be cast out as appeareth by their words used to him Observ 1 Observ 1. See here that Christ Jesus the Lord hath absolute power and authority over the wicked Angels and is able to force them to do homage and to submit themselves to him as his slaves and vassals If he had this power over them when he lived on earth in state of abasement how much more now he sits at Gods right hand in heavenly glory See this Point before Cap. 1. Vers 25. Use 1 Use 1. This sheweth us the dignity and excellency of Christ's person and must teach us highly to reverence him and to yield all due homage and subjection to him If the Devills fall down and worship before Christ how much more ought we to serve him with reverence and fear Even Kings and Rulers are to do this Psal 2. Kiss the son c. Use 2 Use 2. It is matter of great comfort to the true Church and all faithful Members of it against all the power and malice of Satan c. Observ 2 Observ 2. Further we learn here That though the Devils do yield sometimes a kind of service and worship unto Christ yet they do not this in sincerity but in hypocritical manner either being forced and compelled thereunto by the power of Christ or else for some sinister ends and respects not ayming in their service at the glory of Christ but at the accomplishment of their own devilish purposes that under colour of doing some homage and reverence to Christ's Person they may do the more hurt and mischief Thus we see this Legion of Devills in the party possessed fall down before Christ and make shew of worshipping him but they do all in Hypocrisy partly compelled to it by Christ's power and partly hoping by this means to obtain their wicked desire and purpose of Christ that he would not cast them out of the party possessed but that they might still hold possession in him And such Hypocriticall counterfeit Service as this is all that homage and worship which the Devils do at any time perform unto Christ Use 1 Use 1. See then a great difference between the service and obedience which the Devills yield to Christ and that which the good Angells and Saints both in Heaven and on Earth do perform to him The one is counterfeit feyned and Hypocriticall the other is true and sincere The wicked Angells serve and worship Christ either by compulsion being forced to it and haled to it by violence against their wills as Bears to the stake for if they might have their choice they would do him no such homage at all as sometimes they are constrained to do or else if they do at any time make shew of serving or adoring the person of Christ willingly yet it is alwayes for some sinister and wicked end and purpose which they therein aim at and not out of any desire of honouring Christ But on the other side the good Angells and Saints of God in Heaven and Earth do serve and worship Christ in sincerity with free and voluntary spirits and aiming in their Service at the Honour and Glory of Christ Use 2 Vse 2. To teach us that it is not enough for us to adore and serve Christ Jesus our Lord for so the Devills do but we must look to the manner of our service that it be not Hypocriticall and counterfeit that it be not a forced Service and that it be not for sinister ends and respects as for Custome or Fashion or to gain credit thereby because we would be accompted Religious c. for such kind of worship as this even the very Devills of Hell may and do yield unto Christ But we must see that the service we yield to Christ be unfeined and such as he requires in his Word both for matter and manner We must look it be a free and voluntary worship Psal 110. 3. Christ's people are a voluntary people as is there Prophesied We are taught to Pray in the Lords Prayer That we may do the will of God as it is done in Heaven by the Saints and Angells that is freely and chearfully not by compulsion as the Devills and wicked men do it So again in all the Service we perform to Christ we must also see that our chief aim be at his Honour and Glory not at sinister ends or respects as it is with the Devills in their Service It must not be so with us for then our service is no better then theirs So much of the
c. He will rather want grace then for go his worldly commodity he will rather lose and be without the preaching of the Word than lose a good Farm Yea such a one would with the Gadarenes sooner for go Christ himself if he were on earth than their base swine or other worldly Commodities Use 2 Use 2. See how dangerous is the sin of covetousness in that it causeth such as are addicted to it to prefer earthly commodities before spirituall priviledges and blessings even before grace and salvation and before Christ himself Take heed then of having our hearts taken up with this sin of covetousness and excessive love of the World and of this Worlds goods as St. John calleth them especially such must take heed of this sin who have more abundance of the things of this life than others Psal 62. 10. If riches increase set not your heart on them On the contrary labour to have our hearts more and more set upon spiritual and heavenly things Col. 3. 2. Remedies against Covetousness see before upon Chap. 4. Verse 19. Mark 5. 18 19 20. And when he was come into the Ship c. Octob. 22. 1620. IN these three Verses the Evangelist mentioneth the last sort of Consequents which fell out after the Miracle namely that which happened in the man that had bin possessed That he requested of our Saviour that he might be with him Where we have these particulars 1. The time when he made this request to him When he was come into the ship 2. The matter of the request That he might be with our Saviour ver 18. 3. Our Saviour's Answer to his Petition forbidding him to be with him and commanding him to go home to his friends and to shew them what great things the Lord had done for him c. ver 19. 4. His obedience yielded to the command of Christ He Departed and began to publish in Decapolis c. 5. The effect which followed thereupon All men did marvell When he was come into the Ship That is When he was returned into the ship out of the Gadarens Country with a purpose to Sail back again into Galilee as we shall see ver 21. That he might be with him As his Disciple or Follower to accompany him in his travells where he went to Preach and work Miracles and he desired thus to follow Christ that he might hear his Teaching and see more of his Miracles as he had begun to do for Luke 8. 35. it is said He sate at Christ's Feat which phrase of speech implyeth that he submitted himself to Christ's Teaching and was diligent to hear him We find the same phrase used in like sense else-where Luke 10. 39. And Act. 22. 3. And this request and desire of the man that was Possessed to be with Christ argueâ—h that he had truly profited by Christ's Doctrine and by this Miracle wrought upon himself and that he was by means thereof Converted This for the meaning of the words ver 18. Observ 1 Observ 1. Here we see a just Judgment inflicted by our Saviour Christ upon the Profane and Covetous Gadarens for preferring their Swine before his company and before the pretious means of Salvation which he came to offer to them for as they desired him to depart out of their Coasts so he did indeed depart from them back again into Galilee and as they contemned the means of Salvation which he came to offer to them so by going from them thus suddenly he justly deprived them of those means of Salvation which they set so light by He would not cast Pearls to Swine Whence we learn that the Lord doth in Justice usually punish such as contemn the means of Salvation by depriving them of those means as the Ministry of the Word and Sacraments It is just with God thus to punish the unthankfullness of such This judgment our Saviour threatneth Matth. 21. 43. The Kingdome of God shall be taken from you and given to a Nation bringing forth better fruit c. Thus the Lord dealt with the Jews for their great contempt of the Ministry of the Prophets sent unto them he at length took away his Prophets and left them destitute of Prophets for many years together after their return from the Captivity in Babylongs unto the comming of John Baptist and Christ So Amos 8. 11. the Lord threatneth a Famine of his Word among the Israelites the cause whereof was their former contempt of the Word Act. 13. 46. When the Jews rejected the Doctrine of Salvation Preached to them Paul and Barnabas left them and turned themselves to Preach to the Gentiles and that by the Commandment of God Revel 2. 5. Ephesus is threatned to have their Candlestick removed that is to have the true Church taken away and the Gospel and other means of Salvation removed from them and this was for their contempt of those means in that their love to them was decayed And we see by experience at this day the just Judgment of God upon that City and divers other Cities which in the Apostles dayes had the Gospell amongst them but for their contempt thereof they have bin long since deprived thereof and so continue at this day as the City of Rome Corinth Thessalonica c. Use Use This is a warning for all such as have the means of Salvation the Ministry of the Word and Sacraments c. amongst then and offered to them to beware how they contemn or reject them lest God's just Judgment take away his Kingdome from them and bestow it on others that shall better regard and make use of such pretious means of Salvation This concerneth us in this Land and Kingdom to think upon we have had the means of Salvation for many years continued to us but great and fearfull hath bin and is the contempt of the Word and Sacraments in the greatest part of the people of this Land Justly then may we fear the removall of our Candlestick unless we speedily repent of this sin and for time to come have the means of Salvation in higher accompt and make better use thereof then the greatest part have hitherto done Yea this concerneth every particular Congregation in this Land which enjoyeth the Word Preached and the Sacraments to beware of contemning or setting light by these means of Salvation lest the Lord remove them If any people shall be so prophane and unthankfull to Christ for offering them the means of Salvation that they will with the Gadarens shew manifest contempt of Christ by contemning his Ministers for the Word which they Preach and even wishing that Christ were gone from their Coasts that is that the Faithfull Ministers of Christ were further off and that they were rid of so much Preaching If any people should I say be of this mind let them take heed and fear lest Christ Jesus the Lord do indeed depart out of their Coasts that is take away his Faithfull Pastors and remove his Word from them and
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
us unto God and to cause us to seek to him more earnestly and diligently then we do in Prosperity So much of the description of the person which came to Christ Now follows the manner of his comming in the reverent gesture used by him When he saw Christ he fell down at his feet This gesture he used 1. In way of Religious adoration and reverence of Christ's person Some indeed think he did it onely in way of civil reverence as unto some great Prophet of God as not knowing him as yet to be the Son of God but although he was not throughly perswaded of Christ's God-head yet no doubt but he had at least some weak perswasion that he had a Divine power to cure Diseases Miraculously else he would not have gone to him for his daughter being at point of death or rather dead already as St. Matthew relateth it Matth. 9. Therefore nothing hinders but that he might use this gesture in way of religious reverence to Christ as to such a person whom he thought to be more than a meer man See Matth. 9. 18. 2. He used this lowly gesture to express and testifie the humility of his heart and to acknowledg thereby his unweariness to receive this benefit from Christ which he sued for Observ 1 Observ 1. When we come before God to pray or to perform any other service we ought to come with all due reverence and awfull respect to his Divine Majesty Hebr. 12. 28. Let us have grace whereby we may so serve God that we may please him with reverence and fear This reverence must be both inward in the heart reverently affected with Religious awe of Gods Majesty and outwardly expressed by reverent gestures of the body when we come before God and before Christ Exod. 3. 5. Moses being in the presence of God was commande dn token of reverence to put off the shoes from his feet So Joshuah Chap. 5. ult So when we come into Gods presence in speciall manner as to pray to him to hear his Word c. our outward carriage and gestures must be reverent expressing the inward fear and reverence of our hearts towards God Eccles 5. 1. Now though the Word of God doth not tye us simply to any one kind of gesture in the religious service of God yet we are to use those gestures which are most reverent as at Prayer kneeling and standing are reverent gestures and fittest to be used when we may conveniently use them though we be not simply tyed to them only So in hearing the Word a reverent carriage of the body is to be used Luke 10. Mary sate at Christ's feet to hear him Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word Use Use This reproveth such as come unreverently into the presence of God to serve him neither having their hearts affected with any awe of Gods Majesty nor shewing any outward reverence as they ought An earthly Prince would take it as a great contempt of his Person if one of his Subjects should rush into his presence and behave himself so rudely and unreverently before him as many do when they come before God to serve him in the publike Congregation But remember what is commanded even to Kings themselves Psal 2. 11. Serve the Lord with fear c. How much more ought meaner persons to serve him with reverence and fear Observ 2 Observ 2. In that this Ruler of the Synagogue by falling down at Christ's feet expressed his humility We learn That such as would pray aright unto God must come before him with humble hearts touched with feeling of their vileness and unworthiness See this handled Chap. 1. 40. Mark 5. 23 24. And besought him greatly c. Nov. 12. 1620. WEE have spoken of the three first Antecedents which went before those two Miracles of Christ mentioned in this latter part of the Chapter namely 1. Of our Saviour's passing over by Ship to the other side into Galilee 2. Of the Concourse of the people to him Verse 21. 3. Of Jairus his coming to him and humbling himself by falling down before him Verse 22. Now follow two other Antecedents of these Miracles namely 1. The Suit or Request made by Jairus to our Saviour in behalf of his sick daughter Verse 23. 2. Our Saviour's yielding to his Request in going with him together with an accident which happened by the way in that much people followed and thronged him Verse 24. Touching the former of these namely Jairus his Suit or Petition unto Christ the Evangelist layeth down two things 1. The manner of it in that he besought Christ instantly or greatly 2. The matter of it 1. That our Saviour would come to his little daughter lying dangerously sick at point of death 2. That he would lay his hands on her that she might be healed 3. A profession of his faith whereby he was perswaded That if our Saviour would come and lay his hands on her she should live First to clear the sense of the words My little daughter Luke 8. 42. she was his only daughter and about 12 years of age she was therefore the more dear to him and he was the more tenderly affected towards her and the more desirous to have her life continued lyeth at the point of death Luke 8. 42. she lay a dying Object Object Matth. 9. 18. My Daughter is now dead Answ Answ 1. It is probable that he used both these speeches to our Saviour distinctively telling him that either his daughter lay at the point of death as Mark and Luke saith or rather that she was already dead as St. Matthew saith for seeing he left her at the point of death when he went forth from his own house he could think no other but that she was dead when he was come to Christ 2. Some think that Jairus made two requests unto our Saviour at two several times one at his first comming to him That he would heal or cure his daughter being at the point of death the other afterwards when he had heard by the Messengers which came from his house that she was dead and that this second request or suit was That our Saviour would raise up his daughter being dead Now they think that Matthew setting down the History briefly doth mention only this second Petition of Jairus omitting the former Come and lay thy hands upon her Luke 8. 41. he besought him to come into his house Now by this he discovered the weakness of his faith in that he thought it necessary for our Saviour to come to his house and to lay his hands upon his daughter to heal her as if he could not otherwise do it whereas it was easie for him by his Divine power miraculously to cure her being absent even with a word spoken And so thought the Centurion Matth. 8. 8. which shews that his faith was much stronger then the faith of this Jairus That she may be healed Id est restored
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
mourn immoderately for the dead it must disswade all Christians from using it lest they become like to the profane Gentiles herein Gods people are often in Scripture forbidden to imitate the profane and Superstitious Customes of the Heathen which knew not God nor his Word So Levit. 18. 3. After the doings of the Land of Egypt shall ye not do nor after the doings of the Land of Canaan neither shall ye walk in their Ordinances Ephes 4. 17. This I say and testify in the Lord that ye walk not as other Gentiles c. Now as in other profane Customes we must not follow the Gentiles so not in this of excessive and Superstitious mourning for the dead but seeing we know out of the Word of God that the dead shall rise again at the last day we must learn to comfort our selves in the death of our friends with this hope and assurance that their bodies do not utterly perish in death but that they shall be raised again in due time and that if they be such as dyed well and in the Faith of Christ they shall both in Soul and body together be made partakers of a Heavenly and Eternal life at the last day So much of the Tumult and great Mourning which was in the house of Jairus when our Saviour came into it It followeth Ver. 39. And when he was come in He saith to them Why make ye this ado and weep c. That is why make ye this tumult or confused noise with your excessive lamenting for the dead By these words our Saviour doth reprove their Superstitious and immoderate mourning And he addeth a reason of his reproof in the next words The Damosell is not dead but sleepeth Is not dead That is she is not irrecoverably dead as you ignorantly suppose not so dead as if there were no hope or possibility of her being raised to life again But she sleepeth This our Saviour speaketh of her body and that for two reasons The first common to all that dye who are said in Scripture to fall asleep or to sleep because bodily death is like unto natural sleep of the body The second reason of this phrase used by our Saviour was peculiar to the Damsell who is said to be asleep and not dead because she was immediately to be awaked that is to be Miraculously raised to life again by the power of Christ Therefore he thus speaketh of her partly to reprove their immoderate mourning in the house and partly to comfort Jairus by putting him in hope of the life of his daughter So much of the sense of the words Observ 1 Observ 1. In that our Saviour comming to the house of Jairus and perceiving their Superstitious and excessive mourning for the dead did reprove it in them We learn from hence that when we come occasionally into such places where we see profane or Superstitious Customes used and practised we should shew our dislike of them either by reproving them if we have a Calling to do it as our Saviour now had or else some other way Act. 17. 22. Paul being at Athens and there perceiving their Superstitious and Idolatrous worshipping of an unknown God did shew his dislike thereof by reproving it So our Saviour comming into the Temple and there finding a profane Custome of selling wares and changing of Money shewed his dislike by reproving and casting out thence the Buyers and Sellers and Changers of Money Joh. 2. 14. So if we come where profane Customes are used we are some way or other to testify our dislike and detestation of them either by reproving them if we have a Calling thereto and see likelihood or hope of doing good by such a reproof or else some other way as either by a sad Countenance testifying our dislike of them or else by departing quickly out of the places and companies where such abuses are practised Use Use This reproveth such as are so far from shewing dislike and detestation of such profane Customes in the places where they come that they rather countenance and seem to approve of them by their carriage towards such as use them either commending them or joyning with them or at least winking at them altogether and taking no notice of them yea though they be gross or notorious abuses But take heed of this countenancing or seeming to allow of such sinfull practises in others lest we be found accessary to them Rom. 1. 32. The Apostle condemneth such as applaud the sins of others or shew good liking of them Contrà Ephes 5. 11. Have no fellowship with works of darkness c. Observ 2 Observ 2. In that our Saviour saith of the Damsel that she was not dead but onely asleep we learn this That bodily death is but as a sleep unto those that dye for though this be here spoken of this young Maiden in a special respect because she was presently after to be restored to life yet it is in some sense true of all others that dye I say of all that dye whether they be godly or wicked Dan. 12. 2. Many of them that sleep in the dust of the Earth shall awake some to Everlasting life some to everlasting contempt Here both the death of the Godly and wicked is resembled to a sleep and elsewhere also in Scripture the death of the wicked as well as of the Godly is called a sleep 1 King 14. 20. Jeroboam slept with his Fathers c. and ver last the like is said of Rehoboam And the reason why the death of all both Godly and Wicked is resembled to a sleep is this because all both godly and wicked shall be awaked again that is their bodies shall be raised again at the last day the bodies of the godly to be partakers of everlasting life and the bodies of the wicked to be cast into Hell torments But it is especially true of the godly who live and dye well that death is to them as a sleep So Joh. 11. 11. Our friend Lazarus sleepeth c. And Act. 7. ult Steven dying is said to fall asleep 1 Cor. 11. 30. Many are weak and sickly among you and many sleep And hence it was that the Antient Greek Church called their places of Christian burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places to sleep in according to that Esay 57. 2. They rest in their beds that is in their Graves Now the reason why the death of the Godly is called a sleep in Scripture is this because there is a fit resemblance between it and natural sleep which resemblance standeth chiefly in these things 1. In bodily sleep men rest from the labours of mind and body So the Faithful dying in the Lord are said to rest from their labours Rev. 14. 2. After natural sleep men use to awake again so after death the bodies of the Saints shall be awaked that is raised up again to life out of their Graves at the last day And as it is easy to awake one in a
so commonly called Jesus of Nazareth as we heard before Chap. 1. 24. Sometimes also Capernaum is called his own City as Matth. 9. 1. but that is in another respect namely because there he dwelt after that he left Nazareth Matth. 4. 13. and there also he preached much and wrought very many Miracles Vide Bezam in Matth. 13. 53. Quest Quest Why did he now come to Nazareth his own City Answ Answ That he might do good there by his Doctrine and Miracles as well as in other parts of Galilee and the rather because he had been conceived there and brought up also there so many years and there his Parents and Kindred dwelt therefore he thought himself tyed in special manner to do good in that City Object Object But he knew before-hand that his Countrymen would contemn his Doctrine and take offence at his Person as it came to pass Verse 3. Answ Answ Yet he would go and Preach and work Miracles among them to convince them of unthankfulness and to leave them without excuse that they might not be able to say That if he had come and preached to them they would have Believed in him It may be also that some few of that City might be moved by his Doctrine and Miracles to Believe in him though the greatest part of them were not Observ 1 Observ 1. Here we see it is lawfull and good for us to esteem well of those places and Countreyes where we have received our first conception and birth or have bin brought up especially for some long time together and we may carry a special affection to such places in respect of those great benefits which we have received from God in them yea we have cause to shew our thankfulness for those benefits as occasion is offered by shewing special love to our Countrey-men and doing them good c. Thus our Saviour Christ having bin conceived and brought up at Nazareth many years did therefore esteem well of that place and shewed his good Affection to it by taking occasion to come to it now to do good there by his Miracles and by his Doctrine if they would have imbraced it and not have unthankfully contemned it as they did This we may learn from the Heathen among whom the best were most loving and thankful to their Countrey See also Rom. 9. 3. Observ 2 Observ 2. Our Saviour was not ignorant before he came into his own Countrey that they would unthankfully contemn his Doctrine and take offence at his person and yet he did not forbear comming to Preach and work Miracles there because he had a Calling so to do to teach Ministers of the Word that when they have a Calling to Preach the Word and to do other Ministerial duties in any place or to any people they ought to do their duties though their persons and Doctrine be contemned by that people Such contempt and unthankfulness of the people must not hinder them or discourage them in their duties Ezek. 2. 3. chap. the Prophet is commanded to go and Preach the Word to the Jews and yet the Lord tells him before hand That they would not hearken to him as chap. 3. ver 7. So Jerem. 1. 17-19 and Jerem. 20. 9. Quest Quest To what end should a Minister Preach to such a people as contemn and reject his person and Doctrine Answ Answ 1. To discharge his duty and Conscience before God in that place and Calling in which God hath set him 2. To convince the obstinacy and unthankfulness of such a people and to leave them without excuse So Ezek. 2. 5. Whether they will hear or whether they will forbear yet they shall know that there hath bin a Prophet among them Observ 3 Observ 3. Nazareth is called our Saviour's own Countrey where he was brought up and lived many years and yet it was but a mean and obscure place and contemptible in it self as may appear by that contemptible speech of Nathaniel concerning it Joh. 1. 46. Can any good thing come out of Nazareth and though it be called a City yet that proves it not to have bin any large City for sometime in Scripture small Towns or Villages are called Cities as Bethlehem Luke 2. 4. Joh. 7. 42. And St. Hierome in locis Hebraicis testifieth that in his time Nazareth was a small Village Hence then we may learn not to judge of mens persons and gifts by the mean place or Countrey where they have bin born or brought up as to say or think Such a one is of mean parts or gifts because he was born or brought up in a mean or obscure place or Countrey for God can bring excellent persons and of rare gifts and Graces out of mean and obscure Countreys even Christ himself the most excellent person that ever lived on earth was brought up at Nazareth an obscure place and there his Parents and kindred also lived So Amos 1. 1. So Jeremy born at Anathoth a poor Village Jer. 1. 1. Isai 10. 30. It was the ignorance and errour of the Pharisees to comtemn Christ because of the meanness of the Countrey of Galilee in which he lived Joh. 7. 52. Search and look say they to Nicodemus for out of Galilee ariseth no Prophet So also it was the sin of Julian that wicked Apostate to call Christ the Galilean by way of contempt as he did and the sin of Tertullus to call the Christians Nazarens in way of contempt in regard of the meanness contemptibleness of the City Nazareth where Christ had bin brought up Act. 24. 5. We must take heed we do not contemn or vilify good Christians because of the mean place or Countrey where they have been born or brought up or where they live but we must highly esteem and reverence them for those Spiritual Graces which we see in them whatsoever their Countrey and place of their birth or education have been Not but that there is difference in places and Countreyes and one may be better then another to live in especially in respect of the means of Grace which are more plentifully to be had in some Countreyes then in other but yet the Grace of God is not absolutely tyed or confined to one place or Countrey above another but as the Wind bloweth where it listeth c. so is every one that is born of the Spirit Joh. 3. 8. And Act. 10. 35. In every Nation he that feareth God and worketh Righteousness is accepted with him Et de Hierosolymis et de Britannia aequaliter patet Aula coelestis Hieronym Epist 13. Observ 4 Observ 4. Though Nazareth were but an obscure City yet this is a great honour to it that it was our Saviour Christ's own Countrey where he was brought up which shews that excellent and worthy persons for Spiritual gifts do bring great honour and credit to the places and Countreys or Cities where they live though otherwise they be mean and obscure places Thus our Saviour by his birth and education
worthy of double honour c. Reas 1 Reasons hereof 1. They are called spirituall fathers 1 Cor. 4. 15. and therefore to be honoured as fathers according to the express words of the 5th Commandment Reas 2 Reas 2. They are Gods Messengers and Embassadours 2 Cor. 5. therefore to be respected well for the Lord's sake who sends them This moved the Galathians to receive Paul as an Angel yea as Christ himself Reas 3 Reas 3. This winneth reverence and authority to their Ministery causing it to be the more regarded and to become more profitable and effectuall as on the contrary if the person be contemned this will lay open his Ministery to contempt Use Use This is for the reproof of all contemners of God's faithful Ministers A common and raigning sin in these miserable times in which the Lord's Prophets and Ministers are contemned of many because they are Ministers even for their Callings sake for which the Lord would have them had in singular love and honour What doth this contempt threaten but the taking away of Good Ministers from us even as our Saviour being contemned at Nazareth departed from them as we shall see afterward Surely this or some other like fearfull Judgment may such contemners look for So much of the first Consequent or event of the Nazarites taking offence at Christ namely his secret reproof of them for the same Now followeth the second Event Verse 5. And he could there do no mighty work c. That is he could there work but few Miracles Now this must not be so taken as if the Evangelist implyed any weakness or unability in Christ to work many Miracles there for he was able by his absolute Divine power to work as many there as in other places But it is said he could not work many there because he would not and he would not because he saw it not fit to work many Quest 1. Why would he not work many there Answ Matth. 13. 58. Because of their unbelief Answ This made them unfit to be partakers of Christ's Miracles And that in two respects 1. In that it made them unfit to apprehend and apply to themselves the Divine power of Christ for the Miraculous curing of their Diseases for although such cures were wrought by Christ's power yet he usually required Faith in such as were to be cured whereby to apprehend his power and to apply it to themselves which Faith seeing these Nazarites wanted they were unfit to be Miraculously healed 2. Their unbelief made them also unfit to profit by Christ's Miracles in that it kept them from imbracing his Doctrine for the sealing whereof all his Miracles were wrought In these respects our Saviour thought it not fit to work many Miracles at Nazareth and yet some few he did work there as appeareth in the words following when it is added That he laid his hands upon a few sick folks and healed them And this he did 1. To convince their unbelief and hardness of heart and so to leave them without excuse that their condemnation might appear to be Just in that they had such Miracles wrought among them and yet believed not 2. It is likely also that he wrought some Miracles for their sakes who did Believe for though the most were offended at him yet it is likely that some few might Believe So much of the meaning of the words Doctr. 1 Doctr. 1. In that our Saviour was hindred by their unbelief from working many Miracles at Nazareth Hence gather That unbelief is such a sin as keeps men from being partakers of the benefit of Christ which he came to procure for men and to bestow on them as here it kept the Nazarenes from being partakers of the excellent benefit of Christ's Miracles Now for the clearing of this point know that Christ's benefits are of two sorts 1. Special saving benefits which accompany Salvation as forgiveness of sins God's favour and eternal life Now these Unbelief doth utterly exclude and debar men of for they are promised and given onely to such as have Faith in Christ See Act. 13. 38. Through this man is Preached unto you Forgiveness of sins And by him all that Believe are justified And Mark 16. 16. He that Believeth and is Baptized shall be saved but he that Believeth not shall be condemned The second sort of benefits of Christ are common benefits and favours which he bestoweth as well on the wicked and unbelievers as on the Godly and Faithfull As 1. The outward means of Grace and Salvation the Ministry of the Word and Sacraments c. 2. All Temporal blessings which concern this life onely as bodily Health Wealth Liberty outward Peace and the like for Christ is the Author and giver of all these Now though unbelief do not alwayes hinder and keep men from partaking in these yet sometimes it doth the Lord justly punishing this sin by depriving such even of his common favours and mercies as we see here he punished the unbelief of these Nazarenes by with-holding from them the benefit of his Miracles And though the Lord do sometimes bestow some such benefits on unbelievers yet unbelief keeps them from the true use and comfortable enjoying of them Use 1 Use 1. See how fearfull and dangerous is this sin of unbelief or want of Faith in Christ in that it hinders those that live in it from partaking in Christ's benefits stopping that Fountain of Grace and goodness that is in Christ and damming it up as it were that it cannot flow unto them It excludes them utterly from all the saving benefits of Christ as Forgiveness of sins Justification Redemption c. which shews the misery of all unbelievers Joh. 3. 36. He that Believeth not the Son shall not see life but the Wrath of God abideth on him Such live in a Damnable estate yea they are condemned already in respect of the certainty of their damnation if they live and dye in unbelief Again as this sin deprives such of all saving benefits of Christ so it sometimes hinders and keeps back temporall and common blessings from them and even when they do partake in these yet it makes them unfit to use such benefits aright and keeps them from all true comfort in the enjoying of them Vse 2 Vse 2. Let all such take heed and fear to continue in unbelief and labour to attain some measure of true Faith in Christ by which they may be made capable of all the benefits of Christ Spiritual and Temporal and fit to receive and enjoy them all with true peace and comfort and without which Faith they are uncapable of Christ's benefits and utterly unfit to partake in any of them Never rest then till thou feel some degree of true Faith wrought in thee by the Spirit of God that by this Faith thou mayest receive and put on Christ and he may dwell in thy Heart and then if thou be once united to him by Faith all benefits of his become thine and thou
of God to the performance of any great and weighty works the Lord doth alwayes furnish them with sufficient gifts and abilities for the performance of such works Moses being called to perform that great work of delivering the Israelites out of Egypt from under the tyranny of Pharaoh the Lord furnished him with the power of working Miracles before Pharaoh that by them Pharaoh might be moved to let Israel go Exod. 4. Saul being called of God to be King of Israel the Lord gave him another heart that is furnished him with new gifts of wisdom courage and such like as were necessary for him in the Government of the Kingdom 1 Sam. 10. 9. Sampson being called to deliver Israel from the Philistims by performing works of great strength the Lord indued him with extraordinary bodily strength as we read in the Book of Judges The Prophets being called of God to the great Work and Office of Preaching his Word by denouncing Judgments against the wicked and by comforting the true Church and faithfull people of God the Lord furnished them with gifts answerable to the weightiness of that Calling See Jer. 1. 9. So also the Apostles being called to the great work of Preaching the Gospel to all Nations and of planting the first Christian Churches they were furnished of Christ with the gift of Tongues Act. 2. and with an extraordinary gift in teaching and with the power and gift of Miracles to seal their Doctrine Vse 1 Use 1. By this all such as are Called to great places and Offices in Church and Common-wealth and to performance of waighty duties in those places may examine and know whether their Calling to those places be of God or not for if it be there is no doubt but they do find themselves furnished of God with a sufficiency of gifts and Graces fit for discharge of those waighty duties which lye upon them If not let them not think they are Called of God He sends no Minister to be a Preacher in the Church but he gives him one Talent at least neither doth he send or call any to be a Magistrate or Governour in the Common-wealth but he giveth a sufficient measure of Wisdome Experience Courage fit for such a place Use 2 Vse 2. This also may comfort those that find themselves Called of God to performance of great and waighty duties in the Church or Common-wealth for as the Lord hath begun already to qualify them with sufficient gifts for discharge of those duties when they first entred upon them so they may be assured that he will also continue and increase those his gifts in them from time to time if they Conscionably use and employ them to his Glory Mark 6. 8 9 10. And commanded them that they should take nothing c. Mar. 25. 1621. IN the former Verse we heard of our Saviour's sending forth the Twelve Apostles by two and two and of his qualifying them with the gift of Miracles Now in the next place the Evangelist mentioneth the charge given them at the time of sending them which is threefold 1. Touching Preparation for their Journey that they should not make great preparation for it but onely take such things with them as were of present and greatest necessity for them ver 8 9. He commanded that they should take nothing for their Journey save a staff onely c. 2. Touching their lodging in their Journey that they should not change it during the time of their abode in any one place but into whatsoever house they first entred they should there continue till they departed out of that place ver 10. 3. Touching their carriage towards such as should refuse to give entertainment to them and their Doctrine viz. that they should testify against them by shaking off the dust of their Feet at their departure and withall our Saviour ratifieth that Testimony by denouncing the fearfull Judgment of God against such contemners of them and their Doctrine when he saith It shall be easier for Sodome and Gomorrha in the day of Judgment c. ver 11. First to speak of that part of the charge which concerneth their Preparation for the Journey He commanded that they should take nothing for their Journey That is that they should not be sollicitous or very carefull to provide or take with them many necessaries for their Journey or to furnish themselves with great store of Provision for it as of Victualls Money Apparell Weapons of defence and the like Save a staff onely That is a walking-staff to use in the Journey No Scrip That is no Bag or Satchel which the mean and poorer sort used to carry Victuals in for their Journey when they Travelled Bread Bread is put by a Synecdoche for all manner of Victualls as it is often in other places of Scripture No Money in their Purse or Brass in their Girdles as the words are in the Originall for they used then not onely Gold and Silver but Brass money also And the learned do observe that in Antient times they had Girdles made in such sort that they had purses in them in which such as travelled might carry their Money Vide Rittershush in Salvian pag. 213 214. et Henr. Stephan Thesaur Tom. 1. col 1410. But be shod with Sandalls These were a kind of Shooes in use in those times in which they used to travell as may appear Act. 12. 8. where the Angel bids Peter gird himself and bind on his Sandals and follow him Vide Bezam et Drusium in hunc locum Marci And not put on two Coats That is not provide or carry change of Garments with them to put on one after another for he doth not simply forbid them to wear two Coats or two Garments at once but to provide change of Apparell to put on in their Journey Vide Bezam in locum Therefore it is said Matth. 10. 10. Provide not two Coats c. Object Object Matth. 10. 10. Provide not Shooes nor Staves And Luke 9. 3. Take no Staves for your Journey Answ Answ Our Saviour's purpose is not simply to forbid them the use of staves in their Journey for it was ordinary then to Travell with a staff in their hands as appeareth in Jacob Gen. 32. 10. who saith he passed over Jordan with his Staff and by that Ceremony of eating the Passoever with staves in their hands like Travellers Exod. 12. Neither would he have them go bare-foot without any shooes at all as may be gathered by the express words of Mark who saith He commanded them to be shod with Sandals but his meaning is onely to forbid them to take much care and to spend time in providing and furnishing themselves with staves and shooes for their Journey but he would have them presently without delay to go forth taking with them no other shooes than such as were already upon their feet nor any other staves then such as they had already in their hands or near about them Vide Bezam in
Matth. 10. 9. Quest Quest. Why doth our Saviour thus forbid them to make great provision for their Journey Answ Answ 1. Because they were presently to set forth he would not have them delay the time about providing or caring for necessaries 2. Because they were speedily and in a short space of time as is likely to finish their Journey and to accomplish this Embassage and so to return again to Christ therefore he would not have them be burdened or hindered in the Journey with carrying much Provision 3. To shew that they were worthy and ought to receive stipend and maintenance from those to whom they Preached Matth. 10. 10. The workman is worthy of his meat And Luke 10. 7. The Labourer is worthy of his hire 4. To Teach them to depend by Faith upon Gods Providence for their necessary maintenance and not to distrust his Fatherly care of them Therefore afterwards Luke 22. 35. he asketh them whether they lacked any thing when he sent them forth without purse scrip and shooes and they answer Nothing So much of the sense of the words Observ 1 Observ 1. In that the Apostles being sent to Preach are commanded of Christ not to take care or make great Provision of necessaries for their Journey nor to carry much Provision of money victualls Apparel c. with them lest these should hinder them in their Journey and in performance of their Embassage From hence we may learn That such as are Called of God to performance of great and waighty duties must free themselves from such impediments as will hinder them in those duties all such hinderances they must remove and lay aside when they set about such duties Thus Ministers of the Word being Called to Preach the Word to administer the Sacraments and to perform other waighty Duties belonging to their Calling must be carefull to free themselves from all Impediments which may hinder them in those duties as worldly business cares of this life and such like So other Christians being called to hear the Word to receive the Sacraments to Pray and to perform such other serious duties of Gods Service must remove all things which may hinder them therein 1 Pet. 2. 1. Laying aside all Malice Guile Hypocrisies Envyes and Evill-speakings as new born Babes desire the sincere Milk of the Word c. So Jam. 1. 21. 1 Tim. 2. 8. Pray every where lifting up holy hands without wrath and doubting wrath and doubting are great hinderances to Prayer which must be laid aside of those that go about that exercise So being Called to Sanctify the Lord's Sabbath and this being a waighty duty we are to remove all things that may hinder us therein all servile works of our Callings worldly businesses cares and thoughts of the World vain sports c. And for this cause we are bid to remember the Sabbath to Sanctify it that is to think of it before it comes that we may lay aside all such impediments before it commeth which may hinder us in Sanctifying it Use 1 Use 1. This reproveth such as neglect or forget this care of removing hinderances when they go about such serious and waighty duties as God requires of them and do willingly suffer themselves to be intangled and cumbred with impediments in the performance of such duties Many never think of the Sabbath before it comes nor have any care so to contrive and dispatch their worldly businesses on the six dayes that they may be free on the Lords day therefore when that day commeth they have one worldly business or another to take them up and hinder them in the Sanctifying of it some Journey to go or ride or some money to pay or some other business So also many comming on that day or at other times to hear the Word to Pray to receive the Sacrament c. are not carefull first to unburthen themselves of such impediments as may hinder them as worldly cares wandring thoughts sinfull lusts and affections and the like but they come with their heads and hearts stuffed and full fraught with these and they are so clogged and hindered by them that they cannot in any profitable or comfortable manner perform those Holy duties like the Jews in the Prophet's time Ezek. 33. 31. who came and sate before him to hear the Word but did not profit by hearing because their Heart went after their Covetousness Use 2 Use 2. Let us remember and be carefull when we go about serious and waighty duties commanded of God first to cast off and remove impediments especially when we are to perform Religious duties of Gods Worship publick and private as Sanctifying the Sabbath hearing the Word Prayer c. Set not about these duties till thou have shaken off impediments Lay aside worldly businesses and the cares and thoughts of earthly things and especially cast off thy sins and sinfull lusts by true Repentance if thou have not yet done it if thou hast done it heretofore yet renew thy Repentance before thou come before God to perform the waighty duties of his Worship Come not in thy sins no not in any one known sin to the Word Preached or to the Sacrament of the Lords Supper or to Prayer c. lest all these holy duties and Services be turned into sin unto thee and so instead of reaping good and comfort to thy own Soul by them thou provoke God to bring his heavy wrath and Judgment on thee for abusing his holy Ordinances Look to it therefore before thou go about these waighty duties that thou cast off thy sins and all other impediments that thou be not cumbred and pestered with them in the performance of such duties Gen. 35. 2. Jacob going up to Bethel to worship God first purged his Family from the Idolls that were in it lest they should hinder him or any of his Family in the worship of the true God So when thou art to go to the House of God to serve him or to perform any part of his private Worship in thy Family first remove all that may hinder thee therein Observ 2 Observ 2. Further in that our Saviour sends forth the Apostles in such poor and mean estate without provision of mony victuall c. We may gather that the best Christians may sometimes be Called to a mean and poor estate in which they may be destitute even of necessaries for maintenance of this life So Paul 2 Cor. 11. 27. suffred Hunger thirst cold and nakedness And Phil. 4. 12. He had learned to suffer need So those excellent persons mentioned Hebr. 11. 37. were destitute of necessary things for maintenance of this life yea Christ himself became poor for our sakes 2 Cor. 8. 9. Quest Quest Why doth the Lord call good Christians to suffer want of outward things Answ Answ 1. That his special Providence and Fatherly care of them may the more appear in providing for them in the midst of their wants when outward means fail them 2. To try and
exercise their Faith in depending on his Fatherly Providence in their wants 3. To wean their hearts from love of Earthly things and to stir up in them the greater love and desire of Spiritual and heavenly Riches Object Obâ—ect Psal 37. 25. David saith he never saw the Righteous forsaken nor their Seed begging Bread Answ Answ He doth not say he never saw them in want or in a poor estate but he never saw them forsaken of God nor their Children forced to beg bread that is he saw them not in extream want or necessity utterly destitute of all means of life but they had still a sufficiency Vse 1 Use 1. Comfort to good Christians being Called to live in a poor and mean Estate destitute of that plenty of outward blessings of this life which some others enjoy yet no cause for them to be discouraged with their wants or poverty seeing it is no new or strange thing for the best Christians to be thus tryed and exercised Besides that the Lord doth so exercise them for their good to teach them by Faith to depend on his Providence and to withdraw their hearts from love of earthly things and to raise their affections unto the things that are above Let them also know That God will not forsake them in their wants but provide for them as Christ did for his Apostles Use 2 Use 2. Prepare and arm our selves now in our plenty and prosperity for a time of want if the Lord shall call us to it as he may we know not how soon We are not priviledged from it above other good Christians If Christ himself and his Apostles were tryed with poverty and want and we profess to be their followers Let us also prepare for this kind of tryall if the Lord should please to send it us Now the only way to arm our selves to bear this tryal is to get faith in Gods providence to depend on him in midst of the greatest want Habbak 2. 4. The just shall live by his faith He shall live by it not only the spiritual life of grace but even his temporal life after a sort shall be sustained by it not only in time of plenty and prosperity but especially in time of want and necessity when outward helps and means of life do most fail him Labour then for this faith and for daily increase of it by which thou mayst be able to cast thy care upon God in time of want if he call thee to it and by which thou mayst be able to trust him without a pawn as Luther sayes that is rest upon his bare Word and Promise for provision of necessaries for thee even then when thou art destitute of outward means and maintenance for this life Now follow one or two particular Observations out of the words Observ 1 Observ 1. In that our Saviour sending forth the Apostles to preach would not have them take care or trouble themselves about providing necessaries for their journey lest this should hinder them in their Ministery and Ambassage we may hence gather That it is not fit for Ministers of the Word to be cumbred and troubled with the affairs of this life as with worldly cares or businesses 2 Tim. 2. 4. No man that warreth intangleth himself with the affairs of this life c. He speaketh there of the spiritual warfare which Ministers of the Word are called unto Reason Reason This intangling themselves with the World and worldly affairs is a means to distract their Minds and to hinder them in the serious study and meditation of the Word of God and in the duties of their Ministery unto which they should wholly consecrate themselves according to that Precept of Paul to Timothy 1 Tim. 4. 13. Give attendance to reading to exhortation to doctrine And Verse 15. Meditate upon these things give thy self wholly to them c. Ministers are to labour in the Word and Doctrine 1 Tim. 5. 17. therefore not to labour and toyl in following the world for then this labour must needs hinder the other Quest Quest May not Ministers of the Word meddle at all with matters of the World and of this life Answ Answ Yes they may use the world as well as other Christians for their present necessity in this life and they may and ought to take care to maintain themselves and such as depend on them for that speech of the Apostle is general 1 Tim. 5. 8. If any provide not for his own and specially for those of his own house he hath denyed the faith c. But a Minister is not to intangle his Mind with immoderate cares about matters of this life so as to hinder himself in the diligent reading and meditation of the Word of God and in the study of other learning and knowledg necessary for him in his Ministery neither is he so to give himself to following of the world as others do whose Profession and Trade of life is to deal in matters of the World He must not ordinarily spend his time in caring about earthly matters or in worldly businesses and dealings either for the providing of Maintenance for himself and his family or otherwise much less is he to drown himself in the world and in worldly profits or pleasures and to give himself over to these Object Object The Apostles used bodily labour about earthly matters as Paul Act. 18. 3. and other of the Apostles laboured in fishing Joh. 21. Answ Answ The case was extraordinary For 1. They had the extraordinary immediate assistance of the Spirit by which they were inabled at all times to preach without the help of learning and study and therefore their manuall labour was no hinderance to them in their Ministery It is not so with ordinary Ministers of the Church in these times 2. Paul did it to prevent scandal partly that the false Apostles might have no colour for their accusing him of covetousness and partly lest some should be hindred from imbracing the Gospel because of the charge of allowing maintenance to the Preachers of it See 2 Cor. 11. 12. 1 Cor. 9. 12. 18. Observ 2 Observ 2. In that our Saviour sent forth the Twelve without any provision for their Journey that so they might receive maintenance from those to whom they preached hence we learn That it is the Ordinance of God that Ministers of the Gospel should receive a sufficient maintenance from the people whom they are called to teach and this maintenance is due to them for their pains and labour in the Ministery 1 Cor. 9. 14. The Lord hath ordained that they which preach the Gospel should live of the Gospel And this Point the Apostle prosecuteth at large in that Chapter proving it by sundry strong Reasons So Gal. 6. 6. Let him that is instructed in the Word make him that hath instructed him partaker in all good things And the equity of this doth appear by that which we have before shewed namely That the Lord would not have
light by them is not so small a sin as some think but odious before God But especially to contemn the Word of God Preached by them must not be counted a small offence neither is it so in Gods account but a hainous and detestable sin in his sight He accounts it a high contempt of his own Majesty and therefore cannot but hate and detest all such as abominable before him who live in this sin yea he requireth that his Faithfull Servants should detest such contemners and hold them as execrable so far forth as they live in this sin Use 2 Vse 2. Terrour to all such contemners of the Word of God and Ministers of it let them consider their fearfull estate before God so long as they live in this sin either not esteeming it highly or neglecting to hear the Word when they may or not Believing and imbracing it in heart or not obeying it in life and practice so long as they live in any of these kinds of contempt of God's Word they must know they are odious and detestable in his sight his Soul loatheth and abhorreth them as persons execrable Think of this well thou that art a contemner of the Word of God if thou contemn his Word he contemn's thee if thou loath his Word his Soul cannot but loath thee Remember what was said to Saul 1 Sam. 15. 23. Because thou hast rejected the Word of the Lord he hath also rejected thee c. Fear then to continue in this sin which is so hatefull and abominable before God and let all that have bin guilty repent of it speedily and seriously that God may pardon it unto them Use 3 Use 3. Seeing God doth abhor and detest the contempt of his Word and Messengers this must move us also to hate and detest this sin and such as live in it so far forth as they are guilty of it and especially the open and wilfull contemners of the Word we should even shake off the dust of our feet against such that is shew our detestation of this sin in them Seeing it is a sin odious to God it should be so to us and we should shew our hatred of it by open or secret reproof of it either in plain words if we have a Calling to it or by our contrary practice and not onely so but by abstaining also from the familiar society of such open and manifest contemners of the Word of God If the Apostles were to detest the very dust of the Earth where such contemners of the Gospell had trampled how much more should we refrain the familiarity of open contemners of the Word Remember therefore how to carry our selves towards such If we see any so profane as to live in open contempt and neglect of hearing the Word or in open disobedience to it or openly to speak in contempt of the Ministry of it be not afraid to shew our hatred and detestation of this abominable sin in them some way or other David hated such as were haters of God with a perfect hatred so must we such are all open and wilfull contemners of the Word of God therefore we are to shew our hatred of them that is of this sin in them for as for their persons we ought to love and therefore to use all good means to reclaim them from this sin and to bring them to Repentance Use 4 Vse 4. If it be so hatefull a sin before God to be a contemner of his Word and Ministers then how much more detestable to be an open and malitious Persecuter of Gods Ministers by word or deed and an open malitious enemy to the Ministry of the Word directly opposing against it and labouring to hinder the Preaching of it How abominable is this sin before God And all that are Guilty of it how much have they to answer for Vse 5 Use 5. If the contempt of Gods Ministers and their Doctrine be a sin so hatefull unto God then on the contrary there is no doubt but it is a thing most pleasing and acceptable before him to love and esteem well of his Faithfull Ministers and their Doctrine and to imbrace and yield conscionable obedience to the same So Luke 10. 16. He that heareth you heareth me saith our Saviour Let this move every one to honour and esteem Gods Faithfull Messengers and especially to esteem highly of their Message and Doctrine imbracing and yielding obedience to it Doctr. 3 Doctr. 3. In that our Saviour will have his Apostles to shake off the very dust of the earth upon which the wicked contemners of his Word had trodden as being execrable and accursed We may gather That the sins of wicked men do pollute the very ground and earth upon which they tread and bring the Curse of God upon it Thus the sins of Corah Dathan and Abiram brought Gods Curse upon the very ground on which they stood causing it to open and to swallow them up Numb 16. 31. And this is the cause that God doth sometimes curse the Earth with barrenness for the wickedness of the Inhabitants Psal 107. 33. And Jerem 12. 4. How long shall the Land mourn and the hearbs of the field wither for the wickedness of them that dwell therein Jerem. 23. 10. Because of Swearing the Land mourneth the pleasant places of the Wildernesse are dryed up c. Use Use See then how dangerous it is to live amongst the profane and wicked who make no Conscience of sin seeing the very Earth on which they walk is the worse for them lying open to the Curse and Vengeance of God by reason of the wickedness of such Inhabitants This should move all that truly fear God and have care of their own good and safety to take heed of setling their dwellings amongst wicked and ungodly people and in such places where sin aboundeth let them take heed they do not this I say without a speciall and warrantable Calling yea let us all take heed of keeping company or conversing familiarly with the wicked yea even of comming where they are or treading on the same Earth with them further than we have a lawfull Calling so to do lest we lay our selves open to the Curse of God which the sins of such profane people do often bring upon the very Earth on which they live and walk Eusebius reporteth out of Irenaeus that St. John the Apostle comming into a Bathe to wash himself and understanding that Cerinthus the wicked Heretick was there he presently departed out of the Bathing-house and willed those that were with him so to do lest saith he the house fall upon us Euseb Hist lib. 3. c. 22. So much of the manner how our Saviour willeth his Apostles to denounce Judgment against such as contemned them and their Doctrine namely by shaking off the dust of their feet Mark 6. 11. For a Testimony against them c. April 8. 1621. NOw followeth the end for which they should use that gesture For a Testimony against
is recorded and Jude Vers 7. where they are said to be set forth as an Example of God's Judgment suffering the vengeance of eternall fire Therefore our Saviour the more to aggravate the sin and punishment of contemners of the Gospel doth make choyce of this special example of the Sodomites and Gomorrheans punishment by comparison whereof he doth set forth the grievousness of the other shewing that it shall not only be equal to the punishment of Sodome and Gomorrha but that it shall exceed it in measure and greatness Quest Quest Why doth our Saviour threatne more grievous punishment to the contemners of the Apostles and their Doctrine then to them of Sodom c Answ Answ Because their sin was greater and more haynous than the sins of Sodom and Gomorrha And that in these respects chiefly 1. The Jews had more excellent means to work faith and repentance in them and to bring them to salvation than the Sodomites had For they had the Gospel of Christ and the Doctrine of Faith and Repentance plainly preached to them by the Apostles and confirmed by Miracles Whereas the Sodomites had neither the Gospel nor the Law preached to them either by the Apostles or by the Prophets Therefore they shewed greater unthankfulness against God than the Sodomites 2. The sins of the Sodomites were committed against the Law only and not directly against the written Law which was not given unto them being Gentiles but only against the Law of Nature Whereas the sin of the Jews in rejecting the Apostles and their doctrine was directly against the Gospel and so in that respect more haynous Mark 6. 11. Verily I say unto you It shall be more tolerable for Sodom and Gomorrha c. April 15. 1621. Doctr. IN that our Saviour with his own mouth here denounceth so fearful a Judgment against such as should reject his Apostles and their Doctrine We learn That God will most sharply and severely punish such as contemn his Word and faithfull Ministers All that are guilty of this haynous sin and do live and continue in it without repentance must look for this That the Lord will severely punish it in them Heb. 2. 2. If the Word spoken by Angels were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape the Judgment of God if we neglect so great salvation which began at first to be spoken by the Lord c. So Heb. 12. 25. If they escaped not who refused him that spake on earth that is Moses much more shall not we escape if we turn away from him that speaketh from Heaven So Act. 13. 40. Paul sharply threateneth them of Antioch for this sin of contemning the Word Beware sayes he lest that come upon you which is spoken of by the Prophets Behold ye despisers and wonder and perish More particularly we must know That the Lord will sharply punish the contempt of his Word and Ministers both in this life and after this life 1. In this life with grievous temporal Judgments for so he hath ever used to do as appears by sundry Examples in Scripture Thus the Old World of the ungodly in Noah's time which contemned his preaching was drowned in that general Flood Thus also the Lord most severely punished Pharaoh Saul and Ahab with temporal Plagues and Judgments for contemning and rejecting his Word sent to them by Moses Samuel and Eliah Thus the people of the Jews were punished with 70 years Captivity in Babylon for contemning the Word of the Lord and his Prophets as appeareth 2 Chron. 36. 16. 2. After this life in Hell the Lord will most severely judge and punish the contemners of his Word with eternal damnation of soul and body and that in a very high degree and measure even greater than that of Sodom and Gomorrha as our Saviour here avoucheth and threateneth So Matth. 11. 23. Capernaum for contempt of the Doctrine and Miracles of Christ is threatened to be brought down to Hell it self Use 1 Use 1. Terrour to such as are guilty of this contempt of the Word of God and faithful Ministers of it their estate is fearfull so long as they continue in this sin the wrath of God abideth on them his fearfull and heavy Judgments hang over their heads in this life and after this life they lye open unto them and are in danger of them every day and hour yea these Judgments of God shall most certainly fall upon them if they repent not speedily of this sin Our Saviour himself hath not only said it with his own mouth but sealed it with a vehement asseveration Verily it shall be easier for Sodom c. Therefore let not contemners of the Word think to escape the Wrath and Judgment of God if they continue in that sin they shall certainly find and feel to their cost that the Lord will be true in his Word and Threatening denounced against them Whosoever they be that live in contempt of the Word of God and of the Ministery of it let them not think to escape though they be never so great in power dignity wealth yet their greatness cannot exempt them from God's heavy wrath The Lord hath severely punished the contempt of his Word in the greatest persons even in Kings and Princes as in Pharaoh Saul Ahab c. See Psal 2. How much less shall meaner persons think to escape if they be guilty of this sin and live in it Well let all contemners of the Word of God think well of this Such as esteem leightly of the Ministery of the Word as if it were a matter needless or that they might live without it well enough and therefore do not desire to be instructed in it but are rather ready to say unto God with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes Such as think they have too much preaching such as are careless and negligent in coming to hear the Word when it is taught or make no conscience to believe imbrace and yield obedience to it let all such contemners consider well of their own fearful estate before God so long as they live in this grievous sin that they are under the heavy wrath of God Therefore let not such flatter themselves in their estate though perhaps they may for a time enjoy outward prosperity though the Lord let them alone in this sin for a while yet let them be sure of it that his heavy Judgment shall seize upon them to the full if they repent not speedily Though he suffer them for a time to contemn his Word yea to contemn his own Majesty by contemning his Word yet he will not alwayes suffer them so to do but will most severely judg them for this haynous sin Let them therefore tremble to think hereof and fear to continue in this their sin but let them speedily and unseignedly repent of it humbling themselves to God and craving pardon for this sin and for
time to come take heed of it This true repentance for this haynous sin of contempt of the Word of God is the only means and way to prevent his heavy wrath threamed against such contemners Use 2 Use 2. See what we in this Land may justly fear and look to come upon us for the great and general contempt of the Word of God and of his faithful Ministers which is and hath been long a raigning and crying sin amongst us For this sin alone if there were no other abounding in this Land we have cause to fear and expect some more heavy and grievous Judgment of God than as yet we have self For so the Lord hath used severely to punish whole Nations and Kingdoms for the contempt of this Word as he did the Nation of the Jews for contemning the doctrine of the Prophets Therefore as the Lord spared not them so we must not look he should alwayes spare us and let us go unpunished if we repent not of this sin God is still as just as he hath been to revenge the contempt of his Word Use 3 Use 3. How much more fearful Judgment and Punishment in this life and after this life may those justly look for who are not only contemners but malitious and cruel enemies and persecuters of the Word of God and Ministers of it How heavy shall the damnation of such be If the punishment of contemners of the Word shall be more grievous and intolerable at the day of Judgment than the punishment of Sodome and Gomorrha then surely the Judgment of the open malicious enemies of the Gospell shall be much more intolerable at that day and not onely at that day but even in this life the Lord will severely punish such as we may see in the example of the Jews after Christ's comming in the flesh against whom our Saviour denounceth a most fearfull Judgment for this sin of cruelty to the Lords Prophets Matth. 23. 34. Behold I send unto you Prophets and Wisemen and Scribes and some of them ye shall kill and Crucify and some ye shall scourge in your Synagogue and Persecute them from City to City that upon you may come all the Righteous Bloud c. And ver 37. O Jerusalem Jerusalem thou that killest the Prophets c. See then how much the Pope of Rome and his adherents have to answer for who are so deep in this sin of Persecuting the Word of God and the Faithfull Preachers and Professors of it c. Use 4 Use 4. Take heed every one that we be not guilty of this contempt of God's Word in any degree or kind lest we provoke the Lord and pull down his wrath upon our heads And on the contrary let us more and more love and highly esteem his Word and 1 Thess 5. 20. Think even the feet of those beautiful who bring to us the Gospell Rom. 10. 15. Thus much in general of the Judgment here threatned against contemners of the Apostles and their Doctrine Now to speak of the amplifying of it 1. By the measure of it compared with the punishment of Sodome and Gomorrha 2. By the Circumstance of time when this punishment shall be inflicted at the Day of Judgment Doctr. 1 Doctr. 1. In that our Saviour denounceth heavier Judgment and condemnation against the Jews than against those of Sodome and Gomorrha because the Jews had more excellent means to work Faith and Repentance in them then the Sodomites and Gomorrheans Hence gather that such as have excellent and powerfull means of Grace and Salvation if they make not good use of them are lyable to more heavy condemnation than such as have not so excellent means Matth. 11. 21. Our Saviour sheweth that the damnation of Tyre and Sidon and of Sodome which had not the Doctrine and Miracles of Christ among them shall be more tolerable then the damnation of those Cities of Chorazin Bethsaida and Capernaum where Christ Preached and wrought his chief Miracles because they did not profit by those excellent means So Luke 12. 47. That Servant which knew his Lords will and yet did not according to his will shall be beaten with many stripes But he that knew it not and did commit things worthy of stripes shall be beaten with few stripes Joh. 3. 19. This is the condemnation that Light is come into the World and men loved darkness rather then Light c. that is this shall aggravate their Condemnation because they have had so excellent means of Salvation and yet made no use of them Reason of this Doctrine Luke 12. 48. Unto whomsoever much is given of him shall be much required Every ones accompts shall be according to his receipts at the Lord's hand Where the Lord giveth excellent means of Grace there he requires so much the more excellent fruits of Grace therefore if such be not answerable in fruit to the means they have their sin is the greater and so their Condemnation more heavy and grievous Use 1 Use 1. Hence then it follows that the happiness of a people or of any person doth not stand in this that they have excellent means of Grace and Salvation as the Word powerfully Preached to them the Sacraments duly administred and such other means publick and private to bring them to knowledg and to work Faith and Repentance in them though they have these excellent and pretious means yet this alone makes them not happy for they may enjoy the means and yet not profit by them nor be the better for them nor any thing the nearer unto Salvation for them nay they may be the further from it and their condemnation may be more heavy than if they had never had the means this therefore is the happiness of a people not to have the means but to have and use them aright and to profit by them unto Salvation Let none therefore rest in this that they live or have lived under excellent outward means of Salvation but look to it that they have truely profited by them and that they bring forth fruits of Knowledg Faith Repentance and newness of life c. answerable to the means they have had otherwise those means shall rise in Judgment against them and shall increase the measure of their just condemnation Use 2 Use 2. See then how dangerous it is for any to live unprofitably under good means of Grace and Salvation not making any true saving use of them this brings so much the heavier Condemnation upon all such Take heed therefore of this fearfull and dangerous sin Matth. 3. 10. Now is the Axe laid to the root of the Trees Therefore every Tree which bringeth not forth good fruit is hewen down and cast into the fire Doctr. 2 Doctr. 2. Further we learn here That there are degrees of Hellish torments appointed for the Reprobate after this life It shall be easier or more tolerable for some then for others of the Reprobate easier for Sodome and Gomorrha at the day of Judgment
anointing with oyl rather then any other outward sign to be a testimony of miraculous healing Answ Answ Because the use of Oyl was very common in that Countrey as for other purposes so for Medicine to cure and heal the body diseased Luke 10. 34. The Samaritan poured oyl and wine into the wounds of him that fell among theeves See also Eccles 10. 1. Therefore seeing oyl was used as a Medicinal thing this ceremony of anointing with oyl was fit to be used as an outward sign and testimony of the miraculous Cures which the Apostles wrought Quest 4 Quest 4. Whether they did anoint all whom they cured miraculously Answ Answ Not so For we read of some cured only by the shadow of Peter Act. 5. 15. some only by handkerchiefs and aprons which were brought to them from Paul's body Act. 19. 12. It is also likely that some were cured only by touching or laying of hands upon them as may appear Mark 16. 18. They shall lay hands on the sick and they shall recover In these places we find no mention of Oyl or anointing the sick Therefore no doubt but this was a free Ceremony permitted to the Apostles to use sometimes when they saw it fit and expedient but not used alwayes or to all the sick whom they cured Quest 5 Quest 5. Whether all that were anointed did recover Answ Answ This seemeth doubtfull and uncertain yet it is probable that they did not all recover but onely so many as it pleased God to restore 1. Because then the cure might seem to be tyed to the outward anointing and to be wrought by it as by a natural means 2. Though the Apostles had power to heal the sick and to work other Miracles yet not when they would but when it made for Gods glory Therefore it may be they sometimes anointed the sick and yet no Miraculous cure followed Further we must know that the Papists do alledg this place in defence of their Sacrament of extream Unction as they call it which the Popish Priests do at this day use unto such as are dangerously sick Annointing them with Oyl that by this means they may be freed from the remainders of sin left in them and that they may be comforted inwardly and strengthened against the Temptations of Satan in the Agony of death Bellarmin de extrem Unct. cap. 8. Concil Trid. Sess 14. de extrem Unct. cap. 2. pag. 135. Now they teach that this Anointing used by the Apostles was a preparative unto the Sacrament of extream Unction and that the use of that Sacrament was afterwards more plainly taught and enjoyned by St. James chap. 5. 14. But this cannot be because there is no resemblance between this anointing used by the Apostles and that Popish anointing but great difference and contrariety in these respects 1. This which the Apostles used was a temporary Ceremony to continue but for a time onely so long as the gift of Miraculous healing continued in the Church whereas the Papists teach that their anointing is a perpetual Sacrament to continue in the Church 2. This anointing was used by the Apostles onely as a sign of the Miraculous cure of bodily diseases but the Papists use their anointing as a means to purge the sick from the remainders of sin and to give them Spiritual comfort and strength against Satan Let them if they can shew that this anointing used by the Apostles had any such use or end 3. This by the Apostles was used as a sign of the Miraculous curing of the sick and of restoring of their health But the Papists use it for the most part to such as are at point of death and past hope of recovery neither have they any such gift or power of Miraculous healing as the Apostles had Indeed they pretend and boast of such a power but are not able to shew or prove it So much in way of opening and clearing these words Doct. Doctr. In that the Apostles confirmed and sealed the truth of their Doctrine by so many and powerfull Miracles which the Lord wrought by them Hence observe the Divine truth and certainty of the Doctrine of the Gospell Preached by the Apostles and after left by them in writing unto the Church for that which they wrote is the sum and substance of that they Preached Now this Doctrine which they both Preached and wrote must needs be the Divine Truth and Doctrine of God because it was not onely Preached by them but also confirmed and ratified by such Miracles as none but God himself could work by them So Mark 16. ult They went forth and Preached every where the Lord working with them and confirming the Word with Signes following So also Hebr. 2. 3. The Apostle proveth the certain truth of the Doctrine of the Gospell by this That it was not onely Preached at first by Christ and the Apostles but also confirmed by Miracles God himself bearing witness to it with Signs and Wonders and divers Miracles c. And it is a sufficient Argument if there were no other to prove the Doctrine of the Gospel to be of God and from Heaven seeing it was at first not onely Preached by Christ and the Apostles but also sealed as it were from Heaven by such Divine Miracles Use 1 Vse 1. See then also by this the truth and certainty of the Christian Faith and Religion which we profess and hold and by the Profession and practice whereof we hope and trust to be saved This must needs be the true Faith and the Religion of God himself because it is agreeable to the Doctrine of the Gospel and grounded upon it and therefore hath the Seal of God set upon it and the Testimony of God from Heaven going with it to confirm it Be thankfull to God that hath called us to the Knowledg and Profession of this true Religion in which alone Salvation is to be had for there is no name in Heaven or Earth by which we can be saved but onely by Jesus Christ Act. 4. 12. and Christ is the sum of the Gospell and the Gospell is the very foundation on which this Religion which we profess is built and it is such a Doctrine as hath bin confirmed from Heaven by Miracles to be the onely saving truth of God the onely word of life and Salvation Oh then how thankfull should we be unto God for revealing to us the Knowledg of this Doctrine Luther in his last Prayer upon his death-bed gave special thanks to God for revealing the Knowledg of Christ unto him So let us both in life and death shew thankfulness for this unspeakable benefit that God hath revealed to us the knowledg of Christian Religion and of the Gospel and that he hath suffered us to be born and to live where this Religion and Gospell is professed and established How if we had bin born among those Pagans in the West-Indies or among Turks and Jews or amongst the Papists who have corrupted and falsifyed the whole
unchastity c. to repent speedily of such sins and to turn unto God by a new life lest if they go on in such sins their children also become like them or worse then themselves and lest God in Justice punish them in their Children by withholding his grace from them for the Parents sins If the care of their owns souls alone move not such to repentance yet let the care of both their own and their childrens souls too move and drive them to it speedily Use 2 Use 2. Let all Parents take heed of giving evil and wicked example to their children lest they follow it and take after them in the same sins which they are given unto To this end often consider how apt children are to follow Parents sins especially such as they are most given to by Nature How soon and easily will thy child learn of thee to swear lye to speak filthily to delight in bad company Oh therefore beware of giving such example to your children Beware of infecting and poysoning their souls with the contagion of your own sins If a man have a Plague-sore running upon him will he not be careful that his children come not near him lest they take the disease and it cost them their lives And wilt thou not be much more wary and fearful of infecting thy children with the contagion of thy sins lest it cost them the life of their souls Look to it then that thou give them not the least ill example of sin seeing it is so dangerous to poyson and infect them and seeing they are so apt to suck their deadly poyson from thy evil example How canst thou reprove sin in thy child when thy self art guilty of the same or worse and art not afraid to practise it even before the face of thy child How should thy child regard thy reproof and admonition It will never be Therefore all Parents look to it that ye do not only reprove sin in your children but first reform it in your selves that so ye may reprove both by word and deed And beware of sinning in the presence of your children or so as they come to knowledg of it lest they take example by you and lest they have cause hereafter to curse the day in which they were begotten and born of you Observ 2 Observ 2. Herod is here called a King yet was he a wicked man void of all Religion and Grace a cruel murderer of John Baptist as we shall hear afterward in this Chapter and an enemy to Christ as appeareth Luke 23. 11. which may teach us That great men are not alwayes good and religious nor yet the best friends or favourites of such as are Religious 1 Cor. 1. 26. Not many mighty or noble are called c. Yea rather on the contrary great men of the world for the most part are furthest from Religion and greatest enemies to it and to the Professors of it So was Herod Pilate the High Priests Scribes and Pharisees the greatest enemies which Christ had upon earth And so Psal 2. 2. it is prophesied that the Kings and Rulers of the Earth should oppose against him Vse Use See then that it is not safe for us alwayes to follow the example of the greatest men no not of Kings and Rulers of the earth further then they do well and follow the Word of God But if they leave that we must leave their example and practise Joh. 7. 48. The Pharisees would tye the people to their own example and to the example of the Rulers but we must not be tyed to the example of such great ones further than their example is good So much of the person of Herod Now to speak of the Fame or Report which he heard of Christ He heard of him Matth. 14. 1. He heard of the fame of Jesus that is of the fame of his Doctrine and Miracles No doubt but his servants and those of his Court that were usually about him did report this unto Herod having either heard and seen Christ and his Miracles or at least heard of him by others For his name was made manifest Or Spread abroad partly by means of his own Doctrine and Miracles and partly by the Doctrine and Miracles of his Apostles which he sent forth Observ 1 Observ 1. Herod had before this time imprisoned and beheaded John Baptist as appeareth Verse 16. by his own words yet he could not by this means stop the course of the Gospel which John Preached for John being cut off and his Ministery stopped our Saviour Christ groweth more and more famous even in Herod's Court for his Preaching and Miracles and not only himself but his 12 Apostles also whom he sent forth to preach Whence we may observe this That the Ministery of the Word cannot be utterly suppressed nor the course of it altogether stopped by any power or means used against it Though the Devill and wicked men rage against it and against the Ministers of it yet can they not prevail utterly to suppress it but it will still have a course and passage and will still prevail more and more notwithstanding all opposition of Devils or men against it It may be for a time hindred but it will afterward break forth and prevail again It may be stopped in one place but it will break out in another 2 Tim. 2. 9. The Word of God is not bound The Preachers and Professors of it may be bound and imprisoned silenced or put to death but the Word it self and Ministery of it cannot be bound that is utterly silenced or suppressed but it will still be free and at liberty to run the course which God hath appointed it to run Act. 5. we read how the Apostles were imprisoned and persecuted and yet soon after it is said Act. 6. 7. The Word of God increased and the number of Disciples multiplyed in Jerusalem greatly c. So Act. 12. Though Herod killed James and imprisoned Peter yet Verse 24. it is said The Word of God grew and multiplyed Reason Reason The Lord doth accompany his Word and the Ministery of it with his own Divine Power he revealeth his own arm in it and by it which makes it powerful to prevail and to find free passage amongst men notwithstanding all opposition made against it Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord and therefore there is no wisdom or policy or practise of the Devil or wicked men that can prevail against the Word of God utterly to abolish or suppress it Use 1 Use 1. See then how vain are all attempts and practises of wicked men yea of the greatest men in the world against the Word of God and against the Preachers or Professors of it persecuting them by word or deed and raising troubles against them all these their attempts are vain and shall never prevail so far as to suppress the Ministery of the Word or to hinder the fruit of it altogether but God
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
Milk of the Word c. So Jam. 1. 2. In serious Meditation of the excellency and necessity of the Word Preached being the ordinary means to work Faith and to Regenerate and save us 3. In going to God by private Prayer intreating him to direct and assist us with his Spirit in performance of this duty 2. In the time of hearing these Rules are to be practised 1. We are to use all diligent and reverent attention of mind and body unto that which is delivered Mary sate at the feet of Christ to hear him Luke 10. 39. and Luke 4. 20. The eyes of the People were fastned on him while he was Preaching Now the better to stir us up to this reverent attention we must remember in hearing to set our selves as in Gods presence as Cornelius and his friends did Act. 10. 33. 2. We must in hearing labour to receive the Word into our minds and memories striving to understand it aright and to treasure it up in our memories 3. We must labour to be affected in heart with those things which are delivered rejoycing in the Promises and comforts fearing and trembling at the reproofs and threatnings c. Esay 66. 5. Hear ye the Word of the Lord ye that tremble at his Word Josiah's Heart melted at the reading of the Law Act. 8. 8. Great joy in Samaria when Philip Preached there Luke 24. 32. the Hearts of the two Disciples burned in them c. 4. We must by Faith Believe and apply to our selves those things which are taught us out of the Word that so the Word may be rooted and engrafted in us Hebr. 4. 2. The Word which they heard did not profit them not being mixed with Faith in them that heard it 3. After we have heard the Word we must practise these Rules 1. We must labour to hold fast the Word and not to let it slip from us Hebr. 2. 1. We ought to give earnest heed to the things which we have heard c. And to this end we must be carefull after hearing to meditate by our selves and confer with others about those things which we have heard that we may call them to mind and remember them the better and search the Scriptures as the Beraeans did Act. 17. 2. We must not onely keep the Word in our minds and memories but also treasure it up safe in our hearts with an unfeined purpose to practise it in our life Psal 119. 11. I have hid thy Word in my Heart that I might not sin against thee 3. We must make Conscience in our lives to practise and yield obedience to those things which have bin taught us out of the Word Jam. 1. 22. Be ye doers of the Word and not hearers onely c. Matth. 7. He that heareth of me these words and doth the same I will liken him to a wise man c. Luke 11. 28. Blessed are they that hear the Word of God and keep it So much of the first point of Instruction from the words Now followeth the second That wicked men may be affected with a kind of joy and gladness in the Word of God and Ministery of it Of this we heard before chap. 4. ver 16. when we spake of those Hearers which are compared to the stony ground See Joh. 5. 35. And Hebr. 6. 5. Vse 1 Use 1. Reproveth such as find no joy or gladness at all in the Word Preached but it is rather irksome and grievous to them to hear it an hour or somewhat more If the Preacher exceed his time but a little they sit upon thorns or else fall asleep or think of other matters c. This shews they feel no joy in the Word no sweetness or delight in it for if they had but tasted how good the Word of God is they could not but desire and love to hear it See 1 Pet. 2. 2 3. If they found or felt any joy in it they could not be so soon weary of hearing it Vse 2 Use 2. To stir us up to labour for this that our Hearts may be affected with joy and gladness in the Word of God and in the Ministry of it that the Word of God may be our delight and the joy of our hearts as it was unto David If the wicked and Reprobates may come thus far as to rejoyce in the Word how much more glad and joyfull should we be in it If they can find sweetness and delight in it how much more we Labour therefore to conceive and feel this joy in the Word of God and to express and shew it by our willingness and desire to hear it often upon all good occasions and by hearing it without weariness c. Use 3 Use 3. Rest not in this onely that we can be affected with some joy in the Word Preached for thus far wicked men and Hypocrites may go but look that our joy in it be sound and sincere Quest Quest. How shall we know it to be so Answ Answ 1. By the ground or motive moving us to rejoyce in the Word of God If we rejoyce in it for its own sake as it is the Word of God and because it is a good and holy Word and not for sinister respects as for novelties sake because the Doctrine of it seemeth new and strange to us or out of some partial affection to the Preacher in respect of his excellent gifts of Learning Eloquence c. See Ezek. 33. 2. By the indifferency and unpartialness of this our Affection of joy in the Word if our joy be indifferently and unpartially carryed toward one part of the Word as well as another If we can rejoyce not onely in the Promises but in the Precepts Reproofs and Threatnings of the Word If we can rejoyce in that part of the Word which doth reprove our sins and cross our sinfull lusts as well as in that which promiseth good and Ministreth comfort to us As Paul Rom. 7. 22. found delight in the Law of God though it crossed his natural corruption Herod rejoyced in some part of the Word but not in the Doctrine of the seventh Commandment therefore his joy was not sound 3. By the constancy of our joy in the Word if it be not onely now and then by fits and for a time but such as doth continue at all times more or less for it is not felt at all times alike and if it do also grow and increase and not decay in time this argues the soundness of it Contrariwise those Hearers that are resembled by the stony ground do receive the Word with joy but not with constant joy for afterward they fall away in time of Persecution and then all their joy in the Word is extinguished So Joh. 5. 35. the Jews rejoyced in John's Ministry but it was but for a season therefore it was no sincere and sound joy but Hypocritical and counterfeit Use 4 Use 4. Marvail not nor be offended though we see some fall away from their love to
the Word and from their joy in it who have for a time rejoyced in it no Marvail seeing their joy was never sound it was but the joy of Hypocrites and such as may be in the wicked and Reprobates such as that of the Jews Joh. 5. 35. So much of the second point of Instruction The third and last followeth viz. That wicked men and Hypocrites may in part yield obedience to the Word of God in some things they may obey the Word and the Ministry of it yea in many things as Herod did and yet still be wicked as he was they may refrain some sins forbidden and practise some good duties commanded in the Word of God and yet be wicked still Saul a wicked man yet did some good works agreeable to the Word of God for he destroyed Witches and Wizzards out of the Land of Israel 1 Sam. 28. and he fought the Lords Battels against the Philistims and he did in some part obey the Word of God in destroying the Amalekites though not fully and wholly as he should have done 1 Sam. 15. So Jehu was obedient to the Word of God in destroying Ahab and his house together with Baal and his Priests 2 King 9. and 10. chap. The Pharisees were conformable to the Law of God in many outward duties as Fasting Prayer giving Alms paying Tythes c. Though they failed in the manner of performance and therefore were Hypocrites So that young man which came unto Christ to know what he should do to be saved Matth. 19. 20. He professeth that he had kept all the Commandments of the second Table from his youth up that is to say he had kept them in some sort outwardly by doing some duties required and by refraining the outward act of some sins forbidden and yet he was but an Hypocrite Use 1 Use 1. See how some do deceive themselves in thinking that they are good Christians because in some things they conform themselves in outward obedience to the Word of God doing some good duties required and refraining some sins forbidden but this is not sufficient for thus far may a wicked man and an Hypocrite go Use 2 Vse 2. Rest not in this that we obey the Word and conform to it in some things or in many things as Herod and other Hypocrites and wicked men have done but look that our obedience be universall and entire to all and every part of the Word of God so far as it hath bin made known unto us in the publick Ministery or otherwise This onely is true and sincere obedience when we make Conscience of obeying God in all his Word as David Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments And Josiah 2 King 23. 25. Turned to the Lord with all his heart according to all the Law of Moses So must we every one turn to God according to all and every part of his Word making Conscience of all good duties required and refraining and forsaking all sins forbidden Use 3 Use 3. Marvail not though we see some fall away who for a time have made shew of obedience and conformity in some things or many things unto the Word of God for so may Hypocrites and wicked men do as we have heard Mark 6. 21 unto the 24. And when a convenient day was come c. Aug. 12. 1621. HItherto from the 17 Verse to this place we have heard of the more remote Antecedent and Occasion of the beheading of John Baptist viz. his imprisonment by Herod We have also heard the cause of his Imprisonment which was his plain reproving of Herod for his incestuous marriage with Herodias his brother's Wife We have also heard that for the same reproof Herodias did bear grudg against John and would have killed him but that Herod himself fearing and reverencing John's person and liking well of his Ministery did hinder Herodias from effecting her bloody purpose and kept John alive in Prison for a time Now the Evangelist having thus mentioned John's Imprisonment as a remote occasion of his death and beheading he proceedeth from the 21. Verse unto the 27 in setting down some other more near Occasions and Antecedents which went before his death and made way unto it And these Occasions may be reduced unto three Heads 1. Herod's making of a Supper or Feast upon his Birth-day to all the chief Persons and States under his Government Verse 21. 2. The Dancing of the Daughter of Herodias before Herod and those that sate at Table with him at that Feast or Banquet 3. The Effects or Consequents which followed upon that Dancing Verse 22 c. unto the 27. Of which we shall hear afterward Touching the first Occasion viz. Herod's Supper or Banquet consider two things 1. The opportunity or fitness of time when that occasion was offered When a convenient day was come 2. The Occasion it self The making of the Banquet on his Birth-day c. First of the opportunity of time When a convenient day was come These words have relation unto the malicious and bloody purpose of Herodias which she carried against John implying thus much That although she could not have her will of him at first in putting him to death as she would have done because Herod kept John alive as we have heard before yet she still bare an inward grudg against John and therefore watched and took this fit occasion and opportunity to seek his blood when Herod was to make this solemn Feast upon his Birth-day for his Nobles and chief Estates of Galilee Observ Observ The diligence and forwardnesse of the wicked in committing sin watching and taking the best opportunities and occasions for the accomplishing of their sinfull lusts and wicked purposes Prov. 1. 11. The wicked say Come let us lay wait for blood let us lurk privily for the innocent without cause Rom. 3. 15. Feet swift to shed blood Job 24. 14. The murderer rising with the light killeth the poor and needy c. The eye also of the adulterer waiteth for the twilight saying No eye shall see me c. Esay 5. 11. Drunkards rise up early in the morning c. See Mich. 2. 1. Use Vse How much more should we be wise and watchful to take all occasions of doing good and of glorifying God otherwise the children of this world will appear to be wiser in their generation than we who professe to be children of light and that is a shame for us to be lesse circumspect and diligent to do well and to glorifie God and to work out our own salvation then the wicked are to commit sin and to dishonour God by accomplishing their sinful lusts They are wise and watchful and diligent to go to Hell and shall not we be much more wise and diligent to get heaven and salvation Therefore let their diligence stir us up As they watch all fit and convenient times to commit sin so let us watch and take all opportunities of time
and swayed by them lest these take away thy heart and deprive thee of sound reason and judgment And beware of giving over thy self to such foolish and sottish lusts but resist them by all means and labour daily more and more to crucifie thy flesh with the lusts of it that they may not raign in thee Remember the cursed effect which such wicked lusts will bring forth if thou yield and give way to them and be led by them they will bereave thee of sound reason and judgment They will not only bring destruction upon thy soul and body after this life but even in this life present they will hurt and annoy thy mind and understanding by darkening and blinding it so as thou shalt become foolish and sottish not only in spiritual and heavenly matters but even in matters of the world as we see here that Herod shewed himself to be So much of the promise made by Herod to the Damsel Now followeth the sealing of it with an Oath He sware unto her c. Observ In that Herod doth not onely promise to give her whatsoever she asked to the half of his Kingdom without any limitation thereby binding himself to give her that which was unlawful to give if she should ask it but doth also seal this unlawful promise with a solemn oath hence we may observe That it is an ungodly and wicked practice for any to bind themselves by oath to do that which is unlawful or sinful This is noted by the Evangelist as the sin of wicked Herod to bind himself by oath to performance of an unlawful promise And it was the sin of Jehoram King of Israel to swear to cut off the head of Elisha 2 King 6. 31. It was also the sin of David in heat of passion to swear to be revenged on Nabal 1 Sam. 25. 22. This is a high degree of taking God's Name in vain For what is it else but a calling of him as a witness to the committing of sin and so to make him a patron and allower of it Great is the sin of such whether they break or keep their oath If they break it they abuse God's Name by swearing rashly If they keep it their sin is much greater as in Herod Vse 1 Use 1. See then the wickedness of such who stick not to swear to the doing or committing of things unlawfull If they be wronged they will swear in their anger to be revenged c. This is to bind themselves to commit sin And if it be a sin to swear leightly or rashly to a truth or to the doing of that which is lawful how much greater sin to swear to that which is unlawfull and wicked The other is light and vain swearing but this is more fitly called Wicked and ungodly swearing Vse 2 Vse 2. Beware of this wicked kind of swearing as that which is evill and unlawfull A great sin it is to promise or purpose to commit sin how much greater to bind our selves to it by Oath calling God to witness as an approver of our sin Deut. 28. 58. We should fear this great and fearfull name The Lord our God The very thought of his name should fear us from sin and not bind us unto sin Mark 6. 24 c. And she went forth and said to her Mother c. Sept. 2. 1621. OF the two first Effects or Consequents of the Dancing of Herodias's Daughter before Herod we have spoken namely of her pleasing of Herod and of his rash promise made to give her what she would ask c. Now follows the third Consequent of that Dancing namely the sute or Petition which the Damsel made unto Herod for the head of John Baptist to be given her in a Platter at the time of the Feast laid down ver 24 25. Where we have to consider two things 1. The preparation unto the putting up of her sute She was first advised by her Mother 2. The putting up of the sute it self Touching the Preparation consider two things 1. Her asking counsell of her Mother She went forth and said to her Mother What shall I ask 2. The advice given by her Mother She willed her to ask the head of John Baptist Touching the putting up of this sute consider two things 1. The manner of putting up and urging her sute to Herod with great haste She came in straightway with haste unto the King And in the words following she desired to have her sute granted by and by 2. The matter of her Petition That he would give her the head of John Baptist in a Platter She went forth These words shew that Herodias was not present at the Table with Herod and his Nobles at the Feast but that she was in some other room or part of the House where the Banquet was made And it seems to have bin the custome of those times for men and Women to Feast and Banquet apart in severall rooms and not together in the same place Dan. 5. 10. When Belshazzar made his great Feast the Queen was not present at first in the same place where the King and his Nobles were but she came afterward into the Banquetting houâ—e See also Hest 1. 9. Quest Quest Why did she ask advice Answ Answ Because Herod having made so large a promise it was therefore a great question whether she should ask the head of John or not Observ Observ Though this Damsell were but a leight and wanton Daughter of an Adulterous Mother and though in the main matter of her sute to Herod she shewed a wicked and bloudy mind against John in requiring his head c. yet this is commendable in her that in this doubt and question touching the matter to be requested of Herod she did first consult with her Mother before she would put up her Petition Whence we may gather that even the light of nature doth teach wicked children thus far to honour their Parents as to be willing to be ruled and guided by their advice and counsell in all weighty matters which do concern their good How much more ought this to move all children professing the fear of God to shew this honour to their Parents in being guided by them and their advice in such serious matters as do nearly concern their good As for example In the matter of their Marriage and in the choice of their particular Calling and Condition of life Isaac and Jacob were both ruled by their Parents in the choice of their Wives as we may see Gen. 24. and Gen. 28. And our Saviour Christ himself was ruled by his Parents Joseph and Mary in the choice of his Calling to live in the Trade of a Carpenter for many years Caution Caution Children to follow Parents advice onely so far as it is agreeable to the Word of God not in things unlawfull c. Ephes 6. 1. Obey Parents in the Lord. Use Use See how great is the sin of those unnaturall Children which refuse to be advised by
Constraint Quest Quest Why did our Saviour urge his Disciples thus to leave him and to go over by Ship alone to Bethsaida Answ Answ 1. That this departure by Ship without Christ might make way to the Miracles which he now intended to work for he foresaw as he was God and appointed also what should happen to them in this their passage by Sea viz. that when they were in the midst of the Sea a Storm should arise which should greatly trouble and hinder them in Rowing and also prove dangerous to them if he did not by his Divine Power help them This I say our Saviour did foresee and ordain before hand that it should be so and therefore of purpose causeth them to take Ship alone by themselves without him that so being by the way brought into such trouble and danger he might have fit occasion to shew his Divine Power by walking to them on the Sea and stilling the Tempest of Wind. 2. He sent them away alone that so being upon the Sea brought into great trouble and danger their Faith might be tryed and exercised and so they might learn more and more to depend and rest on Christ's Power and Providence in all troubles and dangers Observ Observ In that Christ sends his Disciples away by Ship over the Sea where he knew they would be in trouble and danger by reason of a Storm arising in the Night c. Hence gather That the troubles and afflictions of the Faithfull do come unto them and upon them by the speciall Will and Providence of God They come not on them by Chance or Fortune but by the Providence of God directing them unto them and leading them as it were by the hand into troubles Matth. 10. 29. A Sparrow cannot light on the ground without your Father How much less can any trouble befall God's Children without his Will Therefore Ver. 30. it is said That all the hairs of their head are numbred 1 Thess 3. 3. Ordained to afflictions 1 Pet. 4. ult said to suffer according to the will of God Whatsoever the means and instruments of afflicting God's Children be yet still the Author and efficient cause of their troubles is God who appointeth and directeth those troubles unto them by his own Will and Providence permitting and ordering the means c. Therefore though Joseph's Brethren were the means of his troubles in selling him into Aegypt yet he saith That God had brought him thither Gen. 45. 5. And though Satan and the Caldeans and Sabeans c. were the instruments and means of afflicting Job yet he acknowledgeth that all was from God Job 1. The Lord hath given and the Lord hath taken c. Object Object The afflictions of the Wicked are also from God Answ Answ True but yet with great difference For 1. The afflictions of the Wicked come from him as from an angry Judge punishing them in his wrath but the troubles of the Faithfull come from God as from a loving and mercifull Father in Christ 2. The afflictions of the Wicked are properly punishments of sin for satisfaction of God's Justice not so the afflictions of the Godly but onely Chastisements and Tryalls for their good for Christ hath payed the price of their sins c. 3. The Lord doth moderate the afflictions of his Children and temper this bitter Cup according to their strength not suffering them to be tryed beyond that they are able c. Not so the afflictions of the Wicked 4. The afflictions of the Godly come usually from a more speciall and immediate providence of God than the afflictions of the Wicked Though he sometimes use means in afflicting both sorts yet he doth in more speciall manner appoint order and dispose of the means of afflicting his own Servants than he doth the means of punishing the Wicked He gives over the Wicked to the Hands and Power of Satan not so his Children c. Use 1 Use 1. To teach us patience in all troubles quietly and obediently to submit our selves to bear every Crosse which befalls us yea willingly and chearfully to take up our Crosse seeing it is the Lord's hand that imposeth it on us Say as our Saviour himself doth Joh. 18. 11. Shall I not drink of the Cup which my Father hath given me This is a part of the obedience we owe to God our Maker in whose hands we are as the Clay in the hands of the Potter Therefore there is no resistance to be made against his hand no not so much as in word or thought I was dumb saies David because thou O Lord diddest it c. As the Clay saith Chrysostom followes the hands of the Potter and suffers it self to be shaped and formed how he will so Man must follow God wheresoever and whithersoever he will have him go and whatsoever Crosse he layeth on him he must take it with thankfulness not once speaking against it c. Chrysost Serm. 1. ad Stagiriam Monach. Yea whatsoever kind of Crosse or trouble it be which we feel we must patiently submit to God not to be our own Carvers to choose our Crosse but take that which is imposed c. Vse 2 Use 2. Fret not against the means and instruments of our troubles as Satan or wicked and unreasonable men c. when we meet with such as if these were the chief Causes but remember who it is that permitteth these to afflict us c. It is God that sends such Shimei's to curse us c. And though they wrong and abuse us yet God doth us no wrong in Chastising us for our sins therefore humble our selves under his hand and be patient Bite not at the stone as the Dogg doth Say not as some use to do if such a one had not bin or if this or that had not bin I had missed this Crosse c. but look to God's providence who disposed and determined all c. Use 3 Use 3. Singular comfort to the Godly in all troubles remember they come not by Chance nor by the will of Satan or of wicked Men c. but we suffer according to the Will of God who hath appointed all that we suffer with the time manner meanes and end of it not the least trouble but is ordained of God not the least pang c. Therefore be not moved or discouraged See 1 Thess 3. We are not left of God to the Power and Will of Satan or of wicked Men they cannot do to us what they list but what God permitteth and hath appointed and that for our good c. This moved Job to take all so patiently c. And so it will Comfort us in every trouble if we can see God imposing it on us and leading us by the hand into it Contrarily if we bring troubles upon our selves by our rashness folly and indiscretion no such comfort to be felt in them c. So much of our Saviour's sending away his Disciples by Ship over to Bethsaida Now to speak
Saviour used to do as here and at other times Chap. 1. Ver. 35. In the Morning a great while before day He went out into a solitary Place and there prayed So Luke 5. 16. He withdrew himself into the Wilderness and prayed So Peter Act. 10. 9. went up on the House top c. So Isa 38. 2. Hezekiah turned his face to the Wall c. Gen. 24. 63. Isaac went into the fields alone in the Evening David prayed much in the night 2. Be careful at all times to keep our hearts and minds in due temper free from inordinate Passions of Wrath Bitterness c. 3. Before Pra yer use some holy Meditation concerning the Nature and Properties of God as his Power Wisdom Holiness Justice Mercy c. or touching our own vileness c. To this end also it is good to read some portion of the Word of God if we may conveniently do it before Prayer 4. Use watchfulness over our hearts and minds both before Prayer and in Prayer labouring to cast out and to keep out idle vain and worldly thoughts and carnal Affections and Lusts c. This Watchfulness is a special help unto Prayer and therefore often joyned with it in Scripture as Matth. 26. 41. Watch and pray lest ye fall into temptation c. 1 Pet. 4. 7. Be sober and watching unto Prayer Ephes 6. 18. Pray alwaies with all manner of Prayer and watch thereunto Vse Vse Let us then be exhorted carefully to use all these and the like helps to further us in performance of this hard and difficult exercise of Prayer To this end often think of the difficulty of it and of our unfitness and unability to perform it in any good sort Rom. 8. 26. We know not what we should pray as we ought c. The reason why many pray so coldly and with so little Feeling Faith and Comfort is because they use not all good means to help themselves in this duty So much of the place whither our Saviour with-drew himself Now to speak of the Duty there performed which was Prayer Observ 1 Observ 1. In that our Saviour Christ though in regard of himself he had nothing so much need of Prayer as we have yet did use to give himself to it and to this end did set apart special times as we see here Hence gather that we ought much more to be diligent in this exercise of Prayer and for this end to set apart special hours and times and that daily But of this I shall have occasion to speak more the next Sabbath God willing upon 1 Thes 5. 17. Use 1 Vse 1. This reproveth such as are negligent in this duty of private Prayer seldom or never acquainting themselves with God or laying open to him their special and personal wants c. Some indeed use to say their Prayers as they speak that is to rehearse the bare words of the Lord's Prayer c. but scarce understand one Petition aright much less pray with any true Faith Feeling or good Affection c. Vse 2 Use 2. Let us be here stirred up to diligence in this duty upon all occasions daily Remember that 1 Thes 5. 17. Pray without ceasing that is upon all occasions constantly So Rom. 12. 12. and Luke 18. 1. Shall Christ Jesus the Son of God be so diligent in this Exercise and shall we be slack Consider the Excellency of the Duty and how profitable and comfortable it is being conscionably performed If so much good be gotten and fruit reaped by the society of some worthy man how much more by conversing with God in frequent Prayer Chrysostom in Psal 4. Observ 2 Observ 2. In that our Saviour gave himself to Prayer thereby to prepare himself to the working of those Miracles which follow Hence learn that Prayer should be used as a Preparative unto great and weighty Duties See before Chap. 1. 35. Mark 6. 47 c. to 53. And when Even was come c. Decem. 2. 1621. OF the Antecedents going before these two Miracles of Christ mentioned in these Verses you have heard out of the two former Verses Now the next main thing to be considered in this History is The speciall Occasions of working the Miracles Where 1. The Evangelist mentioneth the Circumstance of time when these occasions hapned When Even was come 2. The Occasions themselves which are two 1. The Absence of our Saviour from his Disciples and the Distance of place which was between them They being in the Ship in the middest of the Sea and He remaining behind alone upon the Land 2. The great trouble and danger in which they were in Christ's absence He saw them troubled or toyled in rowing the Ship for the Wind was against them When Even was come Object Joh. 5 16. it is said that when Even was come the Disciples went down into the Sea and took Ship c. How then is it here said by Mark that when Even was come the Ship was in the middest of the Sea Answ 1. Some think that John useth a recapitulation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly mentioning that which was done before as if it had been done afterward Sic Jansen 2. It may be further answered that the Jews reckoned two parts of the Evening The first beginning about the ninth hour of the day as they called it that is about three of the Clock or the third hour after Noon as we reckon at what time it is thought that the Evening-Sacrifices did begin and this they accompted as part of the Evening because about that hour the day begins to decline and to draw toward an end The second part of the Evening they reckoned from about the time of the Sun 's going down till it was dark These two parts of the Evening it is likely are meant Exod. 12. 6. where it is said the Passover should be killed between two Evenings for so it is in the Original that is between two parts of the Evening See Willet in locum et Junium et Casaub contr à Baron pag. 473. Beza in Mar. 15. 25. Now it is likely that St. John speaks of the first part of the Evening and St. Mark here of the second part Sic Lyserus Howsoever it is most likely that it was now near unto night because we heard before Ver. 35. that the day was far spent when Christ wrought the Miracle of the Loavs after which he sent over his Disciples to Bethsaida by ship as we have also heard Now some time must be allowed for that their departure and then there must also be more time allowed for their rowing of the Ship before they could get so far as into the middest of the Sea Now this Circumstance of time is added the more to set out the forlorn and afflicted estate of the Disciples being now absent from Christ and farr distant from him and not only so but in great trouble and danger by reason of the Storm and all this when Night
them He would have passed c. that is He made shew of passing by them Quest 1 Quest 1. Why did he so Answ Answ That though he drew toward them yet they might not discern at first who he was but might rather think him to be a Spirit as it is said afterward that they thought him to be Quest 2 Quest 2. Why did he now carry himself so strangely toward them Answ Answ For the further tryal and exercise of their Faith in this their great trouble and distress Observ Observ That the Lord doth sometimes shew himself strange to his faithful Servants in their troubles hiding his face favour and presence from them and making as if he were not near them nor did at all regard them when yet he is very near at hand and ready to help them Psal 13. 1. David complaineth How long wilt thou hide thy face from me So our Saviour carried himself strangely toward the Woman of Canaan Matth. 15. when she besought him for her afflicted Daughter he answered her not a word at first though his purpose was to grant her suit Thus Lam. 3. 8. the Prophet complaineth in the name of the Church and People of God that when they were in great Affliction the Lord did shew himself strange by shutting out their Prayers and not seeming to regard them and Ver. 44. Thou hast covered thy self say they with a Cloud that our Prayer should not pass thorough He seemed not to regard their Afflictions or Prayers for deliverance and yet he did regard them Reasons Reas 1. The Lord dealeth thus for the thorough-trial and exercise of the Faith and Patience of his Servants in such Distresses 2. To stir them up the more earnestly to pray and seek to him for help and comfort in such troubles As a natural Father or Mother will sometimes shew themselves strange toward their Children to stir them up the more to seek to them and to depend on them Vse Use Here is Comfort to the Godly in greatest troubles when in the middest of them the Lord hideth Himself and his Favour and Presence and estrangeth himself from us as if He took no care of us This is but for our further Trial and for our Good to provoke us to more earnest seeking His Face c. And though for a time He seem never so strange to us and to be farr from us yet even then He is near unto us and his Face doth shine upon us as we shall perceive and feel afterward in due time Mark 6. 49 -53. And when they saw him walking c. Dec. 23. 1621. OF the first Miracle of Christ wrought upon the Sea we have heard namely his walking upon the Sea to come to his Disciples Now in the next place we are to speak of the Effects and Consequents of that Miracle which were these three 1. The Errour of the Disciples conceived touching Christ's Person upon sight of his walking on the waters They did thereupon suppose him to be a Spirit 2. The great trouble and fear with which they were perplexed upon sight of his walking upon the Waters which is amplifyed by the Effect of it causing them to cryout 3. Our Saviour's comforting them against that fear and that two wayes 1. By word talking with them bidding them be of good comfort and certifying them who he was and willing them not to be afraid 2. By his deed and practise by going up unto them into the Ship c. They supposed it was a Spirit that is an evill or wicked Spirit or Devil appearing unto them in a visible Shape or Likeness So much is here signifyed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezam in Matth. 14. Quest Quest What moved them thus erroneously to think of Christ Answ Answ 1. Because they saw him walk upon the top of the waters which they thought none could do but a Spirit that is either a good or evil Angel That this was one principal occasion of their false supposition the words do shew when it is said that when they saw him walking on the Sea they supposed c. 2. It was in the dark time of the night in which for the most part the Devil is wont most often to appear visibly that being a solitary fearful and uncomfortable time of it self and so fittest for the Devil's purpose when he appeareth to breed terror in those to whom he appeareth 3. It is likely also that their former trouble and fear in which they were by reason of the storm which indangered the Ship did so disturb their minds and astonish their senses for the time that they were the more apt at the same time to fear and believe an Apparition of the Devil and so this was a great means to confirm them in this false Imagination Quest Quest Why did not our Saviour prevent this erroneous conceipt in them by making himself plainly known to them sooner or by opening their eyes clearly to discern Him as He could have done Answ Answ He suffered them to be thus deluded for their good 1. That by this fearful Apparition of the Devil as they conceived of it their Faith might be the more throughly tryed and exercised 2. That the Weakness of it might be discovered unto them and they more humbled in the sense thereof c. 3. That perceiving their error afterward and finding Christ their Master to be so near unto them they might be the more joyful and thankful Observ 1 Observ 1. Here we see that the Apostles themselves in supposing Christ to be a Spirit did take it for granted that the Devil by God's permission can and doth sometimes assume and take to himself some outward visible shape and in such shape appeareth unto some Persons at some times for some wicked end and purpose as either to tempt them unto some sin or sins or to hurt them in their bodies or otherwise or to terrify and affright them c. That the Devil could and did in those times thus appear the Disciples of Christ were perswaded of else they would never have thus erred in supposing Christ himself walking on the Sea to be the Apparition of an evil Spirit See also Luke 24. 37. And as they were thus perswaded so no doubt but this perswasion and opinion they had taken up by good warrant from the written Word of God And that it was a true and sound Opinion which they held touching this Power and Practise of the Devil neither is there any thing either in this or any other Text of Scripture against the Truth of this Perswasion of the Apostles but on the contrary we have diverse Examples for Confirmation of it For thus the Devil at the beginning took to himself the body of the Serpent and in it appeared to Eve and tempted her Gen. 3. So 1 Sam. 28. The Devil being set on work by the Witch of Endor counterfeited the bodily Shape of Samuel and appeared in it unto Saul And thus it is
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
thinking themselves the more holy and acceptable before God because of them and that without them they must needs be unclean and abominable in his sight and therefore they accompted Christ and his Disciples as unholy and prophane for not washing before Meat 2. They used these Washings with an opinion of absolute necessity as if they had been absolutely commanded of God either as parts of his religious Worship or as helps to it and therefore could not without sin be omitted whereas the truth is the Lord had not Commanded them any such outward Washings to be used necessarily in way of Religion and Holiness but the use of them was onely grounded upon their unwritten tradition received from their Elders without warrant from the Word of God Quest Quest From whence did they take occasion to bring in this Tradition or Custom Answ Answ From those Ceremoniall Washings required in the Law of God mentioned Hebr. 9. 10. and Levit. 15. and Numb 19. 15 c. For the Lord having commanded certain Rites of external Washing for such as were Legally unclean either by touching any thing or person which by the Law was accompted unclean or by any other way or means were defiled Hence the superstitious Jews took occasion to bring in and to use many other sorts of outward Washings which were not commanded of God atleast not commanded to be so used as they used them So much in way of clearing the words Observ 1 Observ 1. In that the Evangelist gives this reason why these Scribes and Pharisees censured Christ's Disciples for Eating with unwashen hands because it was their generall Custom to wash when they did eat This shews that as they were superstitiously affected to this Washing so they desired to tye others to their superstitious custom and practise in this behalf Whence observe That it is the manner of Hypocrites to tye others to their own practise and example in matters of Religion and to censure all uncharitably which do not conform to them even in the smallest matters of practise This made the Pharisees so apt to censure Christ and his Disciples at other times because they did not conform to their practise So Chap. 2. Ver. 24. they found fault with the Disciples for not being so strict and curious in observing the outward Ceremony of the Sabbath as themselves would seem to be because they plucked a few ears of Corn on the Sabbath notwithstanding that it was in a case of necessity also being to refresh them being very hungry So Ver. 18. of the same Chapter the Disciples of the Pharisees censured Christ's Disciples for not fasting so oft as themselves and the Disciples of John did Luke 11. 38. The Pharisee marvailed that Christ washed not before Dinner as himself did Reas Reas Hypocrisy is usually accompanied with much pride and self-conceipt which causeth such Hypocrites so to please themselves in their own wayes and courses that they are apt to think and desire that all others should be tyed unto them See Luke 18. how that proud Pharisee pleased himself in his own wayes I am not as others c. I fast twice a Week c. Use Use Take heed of this Pride and Hypocrisy which makes men so desirous to tye all to their own Example and to censure such as will not be or are not like them in Practice The rather beware of it because it is a Corruption very natural not onely to gross Hypocrites such as the Pharisees but even to some good Christians as may appear in John's Disciples joyning with the Disciples of the Pharisees in censuring Christ's Disciples for not Fasting so oft as themselves did Chap. 2. 18. For there is some degree of natural Pride even in the best which makes them too much in love with their own waies though they be not alwaies good nor such as it were fit for others to walk after them and to tread in their steps Labour to see this Pride in our selves and to strive against it and on the contrary to be low in our own eyes thinking meanly of our selvs and our own wayes and not desiring to tye others to follow us in every thing we do especially in small matters and things in their own Nature indifferent and much less in things evil and unlawful c. Great difference is in the Consciences of men c. See Rom. 14. Observ 2 Observ 2. Further we see here another property of Hypocrites which is this that they put Religion and Holiness in outward Rites Ceremonies and superstitious Observations and think that by performance of these they become holy and acceptable before God These Scribes and Pharisees attributed holiness to these external washings of hands before Meat and to the washing of Cups Pots c. And the more careful they were of these the more holy they thought themselves as if the cleaner their hands were and the Vessels which they are and drunk in the cleaner and purer their hearts had been before God So Matth. 23. 25. Wo to you Scribes and Pharisees Hypocrites for ye make clean the outside of the Cup and of the Platter c. So also they put Religion and Holiness in wearing broad Phylacteries and in enlarging the borders of their Garments ver 5. of the same Chapter So Matth. 6. 16. It was the property of Hypocrites to put Religion in the outward gesture and countenance which they used in time of Fasting therefore they looked sad and disfigured their faces c. So Isa 59. the Hypocriticall Jewes thought they pleased God by hanging down their heads like Bul-rushes when they fasted So the Papists put Holinesse in many outward Ceremonies c. Use Use Take heed of this fond hypocritical conceipt to think that Religion and Holiness consisteth in such outward Rites and Customes or that the bare Observance of them doth please God or commend us to him 1 Cor. 8. 8. Meat commendeth us not to God No more doth any outward thing or outward Ceremony or Rite of it self further than it is commanded of God and joyned with inward Holiness and Uprightness of heart in such as keep and observe it Rom. 14. 17. The Kingdom of God is not Meat and Drink but Righteousness Peace c. For he that in these things serveth Christ is acceptable to God Observ 3 Observ 3. Again in that the Scribes and Pharisees being great Masters and Teachers in the Jewish Church were so foolishly superstitious as to busy themselves and to trouble others about such trifles and petty Customs as the washing of hands before Meat and washing of Cups Pots Tables c. Hence observe that superstition makes wise men become foolish absurd and childish in busying and troubling themselves and others about very trifles and toyes not worth speaking of much less worthy of so much pains and care and trouble as they bestow on them Therefore our Saviour calls the Pharisees Fools for being so curious about cleansing their Cups and Platters Luke 11. 40. Thus
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
to with-hold or take from such these pretious means Because these Scribes and Pharisees willfully contemned and rejected Christ's Doctrine at other times therefore now though he reprove them yet he will not vouchsafe to instruct them because they would not at other times learn of Him therefore now he will not teach them but leaves them in their obstinacy and willfull blindnesse and turns to the Common People to instruct them He would not give holy things to such Doggs nor cast such Pearls to Swine c. See before Chap. 5. 18. Vse 3 Vse 1. See how fearful and dangerous it is for any to be willful Contemners of the Ministry of the Word when they enjoy it or have it offered to them saying with those in Job Chap. 21. 14. Depart from us we desire not the Knowledge of thy wayes c. Or with those Amos 2. 12. and Mich. 2. 6. bidding the Prophets not to Prophesie unto them c. It is just with God to deprive such of these means of Salvation for their unthankfulness and he will do it if they repent not speedily of this hainous sin Oh then let every People and Person beware of obstinacy and wilfull contempt of the Ministery of the Word and other means of Salvation lest they be taken from them and they left to themselves to perish in their own willfull blindnesse and hardnesse of heart Of all kind of contempt of the Word beware of willfull contempt lest if thou willfully reject Instruction when thou mayest have it the Lord afterward deny it unto thee and so thou live and dye and perish for ever in thy willfull blindness Hos 4. 6. The Lord threatneth the Priests That because they rejected Knowledge He would reject them c. So will he say to thee If thou be a Contemner of Instruction If thou wilt not learn of Christ he will not teach thee If thou wilt not learn of his Ministers thou shalt not learn of them for he will either take them away or their Ministery from thee or make it unprofitable to thee so as it shall do thee no good giving thee over to such blindness and hardness of heart that all that is preached to thee shall be as if it were spoken in Parables or in a strange Language c. Use 2 Vse 2. Make use of the means while we have them Seek the Lord while He may be found c. Isa 55. See Cant. 5. Observ 2 Observ 2. In that our Saviour perceiving the Common People to be more teachable than the proud Pharisees doth therefore turn and apply Himself to instruct them rather then the Pharisees We learn That Christ Jesus our Lord is most ready to teach such as are most teachable that is ready willing and fit to learn of him Spirituall and Heavenly matters Therefore he usually passed over the obstinate and refractary Scribes and Pharisees which scorned to be taught of Him and applyed himself rather to instruct either his own Disciples or the Common People which were more tractable and teachable than the Scribes and Pharisees So here and at other times Psal 25. 9. The Meek and Humble will he teach his way The reason is because such are most teachable As on the contrary such as are proud and high-minded are unfit to be taught of Christ Therefore Jam. 4. 6. God is said To resist the Proud and to give grace to the Humble To this purpose also is that Isa 66. 5. Hear the Word of the Lord ye that tremble at his Word c. How forward was our Saviour to instruct the Woman of Samaria because she was teachable Joh. 4. Vse 1 Vse 1. See the cause why many are left and given over of Christ in their naturall ignorance and blindness remaining still in it notwithstanding the plentifull outward means of instruction which they have The reason is because they have not humble meek and teachable minds but are puffed up with conceipt of their own knowledge thinking that they know enough already and therefore desire not further instruction but contemn the means of it that is the Ministery of the Word c. Vse 2 Vse 2. If we would be taught of Christ and desire that he should freely and readily reveal unto us the heavenly Mysteries of his Wlll then let us shew our selves tractable and teachable that is willing and desirous to be taught of Him Quest Quest How can we be taught of Him being now in Heaven Answ Answ Though He teach not now on Earth in His own Person yet He teacheth the Church still by His Pastors and Ministers which He gave unto the Church when He ascended Ephes 4. Therefore in submitting to be taught of them we submit to Christ's teaching Luke 10. He that heareth you heareth me c. Let every one therefore shew themselves willing and desirous to learn of Christ's Ministers especially of their own peculiar Pastor And to this end pray unto Christ Jesus to give us teachable minds desire him to give us a mind to know Him and his Will and withall labour for humble hearts and minds touched with sense of our Naturall blindness then shall we be fit Schollars for the School of Christ whereas on the other side if we be proud and swell with conceipt of our own knowledge Christ will shut us out from his School as he did the self-conceited Scribes and Pharisees Oh then labour and pray for an humble heart and mind willing and desirous to learn of Christ's Ministers Then he will shew himself ready to teach thee not onely by the outward teaching of his Word but also by the inward teaching of his Spirit making the other effectuall to thee Deny thine own carnall wisdom and seek to Christ who is the eternall Wisdom of God the Father to enlighten and teach thee 1 Cor. 3. 18. If any seem to be wise let him become a fool that he may be wise The more thou art humbled in the sight of thine own Naturall folly and ignorance in heavenly matters the fitter Schollar thou art for Christ and the sooner will he teach thee the knowledge of his Will in matters of Salvation Humble thy self therefore even at the feet of Christ as Mary did Luke 10. to learn of him in the Ministery of the Word c. Hunger and thirst after heavenly knowledge then Christ will satisfie thee Observ 3 Observ 3. In that he called the whole multitude unto him to be instructed we may hence gather That it concerneth all sorts of persons to hear the Word and Doctrine of Christ and to be instructed therein of whatsoever Age Sex Condition c. they be whether Young or Old Men or Women Rich or Poor c. Therefore in the words following it is said He bids them all hearken unto Him When the Law was to be given all the People were to be assembled to the Mount Sinai to hear and take notice of it Exod. 19. And so Josiah read the Book of the Law in the
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the
sense opened together with the several Points of Instruction thence gathered observing also how the Doctrines are proved by other Scriptures or by reasons from Scripture and how applyed Acts 16. 14. The Lord opened the heart of Lydia that she attended to those things which Paul spake This diligent attention in hearing is a singular help to the understanding of what is delivered and therefore our Saviour in this place joyneth these two together Hearken and Understand 3. Be carefull to read the Scriptures in private Joh. 5. 39. that ye may not be strangers in the Book of God but well acquainted with the History of it and with the Phrase and Style of the Scriptures Col. 3. 16. Let the Word of God dwell in you richly c. 4. Let such as are most ignorant labour to ground themselves in the knowledge of the main Principles of Christian Religion by reading and learning some godly Catechism This is a great help to the understanding of Sermons and the want of it is a main hinderance to the Fruit which might otherwise be reaped by the Word preached Hebr. 5. 11 12. They were dull of hearing Because they were not well seen in the first principles of the Word of God 5. Lastly If we would come to understand the Doctrines of the Word preached to us then be sure we make conscience of practising so much as we know and understand already A most excellent means to come to more and more understanding in the word of God Psal 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant or make it known to them Joh. 7. 17. If any man will do his Will he shall know of the Doctrine c. See also Joh. 8. 31 32. Mark 7. 15 16 17 18. There is nothing from without a man that entring into him can defile him but the things April 14. 1622. which come out of him those are they that defile the man If any man hath ears to hear let him hear THe Evangelist from the 14th Ver. to the 17. sheweth how our Saviour having sharply reproved the Scribes and Pharisees took occasion to turn his Speech from them to the Common People and to Instruct them in a necessary Point of Doctrine touching the true cause of Spirituall pollution and uncleannesse before God that it is not from without but from within the man The occasion of which Doctrine was the cavil of the Scribes and Pharisees against Christ's Disciples for eating with unwashen hands as if that had defiled them before God c. In the words we considered two things 1. The preparation unto Christ's teaching He called them all to Him 2. The teaching it self or the sum of that He spake to them Consisting of three Branches 1. A preface stirring them up to hearken diligently to him and to be carefull to understand his Doctrine 2. The Doctrine it self laid down Ver. 15. 3. The conclusion of his Speech stirring them up again to attention Ver. 16. Of the preparation to his teaching I have spoken as also of the preface to his Doctrine In the next place follows the Doctrine it self Ver. 15. touching the Cause of Spirituall uncleannesse before God Which is laid down 1. Negatively by shewing what is not the Cause Not any thing from without the man 2. Positively by shewing what was the Cause The things which come out of man But these things I deferr to speak of untill I come to the 18th verse c. where our Saviour doth more fully handle this Doctrine and open it to his Disciples It followeth Ver. 16. If any man hath ears c. But of this see before Chap. 4. Ver. 9. I proceed therefore to the 17 18 verses Our Saviour having first instructed the Common People in publick and openly touching the cause of spirituall uncleannesse now takes occasion in private more fully and largely to open the same Doctrine to his Disciples Where consider 1. The place where he took occasion to Instruct them In a private House whither he retired at this time for the refreshing of himself as it is likely after his former labour in publick teaching and working of Miracles 2. The occasion of his opening the Doctrine to his Disciples which was their questioning with him about the matter 3. The manner of his instructing them joyning a sharp reproof therewith for their ignorance and dullness iâ— not conceiving his former words uttered to the multitude Ver. 18. Are ye so without understanding also Do ye not perceive c. 4. The Doctrine it self which he more fully and plainly unfoldeth to them from the end of the 18th Ver. unto the 24. Touching the first which is the place where he taught them In a private House What House is not expressed and therefore uncertain neither is it needfull to enquire From the People This shews That he now left the multitude that he might be private for a time to refresh himself with his Disciples Observ 1 Observ 1. See the Truth of Christ's Humane Nature in that he was subject to weariness and had need of refreshing after Labour c. Of this before sundry times Observ 2 Observ 2. It is lawful for us after Christ's example being much wearyed with the Labours of our Callings to take occasion of refreshing our selves for a time that so we may again return to our Callings with more alacrity c. See before Chap. 6. Ver. 31. Observ 3 Observ 3. See here the diligence of our Saviour in teaching his Disciples not onely in publick but in private on all occasions c. which is a pattern for all Ministers to follow in their Ministery See Acts 20. the example of Paul and 2 Tim. 4. 1. the charge which he gives to Timothy Vse Use People to be forward to learn of their Pastors upon all good occasions as well in private as in publick c. Mal. 2. 7. The Priests Lips should keep knowledge and they should seek the Law at his mouth c. Christ's Disciples used often to seek instruction from him in private So much of the place where our Saviour took occasion now to teach his Disciples The next thing to be considered is the occasion given him thus to teach them which was their question moved unto him about the matter of Doctrine before delivered in publick to the multitude His Disciples Matth. 15. 15. It is said That Peter said unto him Declare unto us this Parable Therefore it is likely That either Peter did first request this of him and afterward the other Disciples or else which is most likely that he spake to Christ in the name of all the rest as he used to do at other times Concerning the Parable Touching the signification of this word see before Chap. 4. ver 2. Here it signifies a dark or obscure Speech Sentence or Doctrine such as this of our Saviour seemed unto the Disciples albeit in it self it was not very dark or obscure
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
course they should take in all Afflictions and Distresses wherewith the Lord tryeth them either in their own persons or in those that belong unto them and are dear unto them The best remedy and means to be used is to go unto God and to seek to him by the prayer of Faith desiring help comfort and deliverance out of such troubles See before Chap. 1. Ver. 40. Observ 2 Observ 2. Parents may learn of this Woman to take speciall care of their Children being in misery and distresse shewing pitty on them and using the best means to help them out of their miseries Thus did this Syrophoenician Woman in coming and suing to Christ by prayer of Faith to cast the Devil out her Daughter So Jairus for his Daughter lying at point of Death Chap. 5. 23. So that Noble man for his son Joh. 4. 47. So the Shunamite 2 King 4. 1 Tim. 5. 8. If any provide not for his own and especially for those of his own House he hath denyed the Faith and is worse then an Infidel Especially he that provides not for them in time of affliction when they have most need of care and provision This is true of Bodily and Spirituall miseries 1. In bodily Miseries and Afflictions as Sicknesses Pain danger of Death c. Parents are to pitty and take care of their Children using the best means they can for their help and comfort as good Dyet Physick c. joyning prayer also with the use of these 2. In spirituall miseries of their Souls when Children are spiritually sick of sin and diseased with the deadly Maladies of sin and when they are under the power of Satan ruling in their Hearts and holding possession in them by his temptations c. In these Cases Parents ought especially to pitty and take care of their own Children to help and relieve them by all means which they can use as by admonition reproof correction prayer for them c. Reasons 1. The light of nature teacheth Parents to have this care and compassion of their own Children in all their miseries The very Heathen knew it and practised yea brute Beasts by naturall instinct do practise it 2. The Miseries and Afflictions of the Child are in some sort the Parents own Afflictions and so should be accompted by them Therefore Matth. 15. 22. this Woman prayed Christ to have mercy on her self Have mercy on me c. 3. God sometimes smiteth the Child for the Parents sin 1 King 17. 18. The widdow of Sarepta acknowledgeth the Sickness and Death of her son to be as a Chastisement sent upon her for her own sin Use Vse For reproof of such unnaturall Parents who take no such care and pitty of their Children in their miseries when God's hand is upon them but let them alone using no such means as is fit to help and relieve them Some are so carelesse as not to seek to the Physitian for their sick Child but let it alone to sink or swim c. Others seek onely to the Physitian and use other outward helps and means but seek not to God by prayer for his blessing on the means Others are pittifull to their Children in their bodily miseries as Sickness Pain Lameness c. but shew no compassion nor take any care to help them out of Spirituall miseries Though deadly sick of sin yet use no means of admonition correction prayer c. Though spiritually possessed of Satan c. Mark 7. 27 c. But Jesus said unto Her c. July 7. 1622. OF the place where this Miracle was wrought you have heard as also of the Occasion or Cause moving Christ to work it which was the earnest sute of the Woman whose Daughter was possessed of a Devil Now followeth the order and manner of our Saviour's proceeding in granting her sute and working the Miracle in that he did not at first yield to her sute but put her off and seemed utterly to deny and refuse to hear her yet at length being further importuned by her he yielded to her request in dispossessing her Daughter of the Devil In the words consider four things 1. Christ's answer to her sute Ver. 27. Let the Children first be filled c. 2. Her reply unto him taking occasion from his words to prosecute her sute Ver. 28. She answered and said Yes Lord yet the Doggs under the Table c. 3. Our Saviour's second answer comforting her and assuring her that the Devil was indeed cast out of her Daughter Ver. 29. 4. The Issue and Event which followed Ver. 30. When she was come to her House she found the Devil gone out c. Touching the first our Saviour doth not presently grant her sute but seemeth utterly to reject it alledging a twofold reason of his denyall 1. From the Circumstance of the Time in that the Jews were first to be made partakers of the benefits of Christ the Messiah before the Gentiles therefore seeing the time appointed for the generall Calling of the Gentiles and for the making of them partakers of Christ and his benefits was not yet come Hence our Saviour reasoneth against this Woman That she being a Gentile was not yet to reap this benefit by him This is implyed in these words Let the Children first be filled 2. From the inconvenience and unfitness of the matter which she requested In that it was not meet or fit for him to take the Childrens Bread and to cast it to Doggs that is to bestow the Benefits of the Messiah upon her being a Gentile which belonged peculiarly to the Jews Now further to clear the sense of the words Quest Quest Why did not our Saviour at first hear this Woman and grant her sute but put her off and thus reason and argue against her seeing she was so forward to come unto him for her help and testified her Faith in crying earnestly to Him and seeing he used at other times to be so ready to hear and help such as came and prayed and sought to him It may therefore seem strange that he should now be so backward to hear and grant her Petition and this might in all likelyhood greatly discourage her being but a young Christian newly converted c. Answ Answ 1. Our Saviour knew well as he was God the strength and soundness of her Faith that she would not by this means be discouraged but rather stirred up to be the more importunate with him 2. He thus rejected her at first that by this means he might throughly exercise and try her Faith that so the strength and soundness of it might by this great tryall be the more clearly manifested both to her self for her comfort and to others for their example to encourage them to shew forth the like constancy of Faith Let the Children That is the People of the Jews so called because they were at that time the onely People whom God had chosen and outwardly called and adopted unto Himself to be His Church and People
have her Daughter possessed of a Devil and much greater that in this Affliction Christ refused to hear and help her yea giveth Reasons why it was not fit for him to grant her sute But behold here is yet a further Triall and Affliction that Christ doth seem to reproach her with the odious Name of a Dogg c. Hence then we may learn that the Afflictions of God's Children and Servants do many times grow greater and greater when their deliverance is neerest See the fiftieth Verse of the sixth Chapter Mark 7. 28. And she answered and said unto him Yes Lord yet the Dogs under the table eat of the Childrens July 21. 1622. Crums IN the former Verse we heard our Saviour's Answer to the sute and Petition of the Woman of Syrophoenicia in behalf of her afflicted Daughter in which he denied to grant her Request Now followeth her Reply unto that Answer of Christ in which she sheweth a great measure of Faith in that she was not discouraged with the words of Christ though they seemed to tend wholly to the discomfort of her but she is so far from being dismaied with his denial of her sute and so far from giving it over and from casting away her confidence in the power and goodness of Christ that she takes occasion even from the words of his deniall to renew and further to urge her sute unto him c. Herein I say she shewed an excellent and singular degree and measure of Faith and therefore our Saviour Mat. 15. 28. upon this her Reply unto him doth break out into this high commendation of her Faith saying Oh Woman great is thy Faith In the words consider two things 1. A concession or granting of the truth of Christ's words and Answer given unto her Truth Lord or Yes Lord q. d. I acknowledge my self to be of my self by Nature a Dogg that is a profane Gentile c. and that it is not fit for the benefits of the Messiah being in some sort peculiar to the Jews to be as yet made common to the Gentiles forasmuch as the time of the generall calling of them is not yet come 2. A limitation or restraint of the sense of Christ's words shewing how they were to be understood viz. not absolutely and generally but with some exception That although it was fit the Jews should first be filled that is plentifully fed with the spiritual Bread as it were of Christ's benefits and though it was unfit for this Bread to be as yet cast to the Dogs that is made common to all or the greater part of the Gentiles yet this hindred not but that the Gentiles might in some measure taste of this Bread of Christ's Doctrine and Miracles and that some few of them at least might be refreshed with the Childrens Crums which they suffered to fall under the Table that is reap fruit and benefit by Christ's Doctrine and Miracles which the Jews so much contemned and set light by Observ Observ In the first part of the Reply in that she doth acknowledge her self to be a Dog that is a profane Gentile by Nature and in respect of her former condition before her Calling hereby she discovereth a great measure of Humility From whence therefore we may learn that true Faith is alwaies accompanied with Humility and where the greatest measure of Faith is there is ever most Humility As the Faith of this Woman was eminent so her Humility See this in other Examples Abraham a man of great Faith even the Father of the Faithful was a man of great Humility Gen. 18. I am but dust and ashes c. Job a man of great Faith as appeareth Chap 13. 15. Though he kill me I will trust in him c. and withal a man of great Humility Chap. 40. 4. Behold I am vile c. So that Centurion Matth. 8. whose Faith is so highly commended by our Saviour how great also was his Humility he thought himself unworthy that Christ should come under his Roof c. So that sinful Woman Luke 7. 38. as she shewed great Faith in Christ by the abundant fruits of love to him so also great Humility in washing his feet with her tears c. So Paul a Man of extraordinary Faith and likewise of great Humility 1 Cor. 15. 9. I am the least of the Apostles c. Reason Reason True Faith apprehends the Mercy of God in Christ for pardon of Sin and for the Salvation of the Soul and the more this saving Mercy of God is felt the more Feeling there must needs be on the contrary of our sins and misery by Nature without this Mercy Now this true sense of our misery cannot but work great Humility in the heart See this in Paul 1 Tim. 1. 13. Vse 1 Use 1. See what to judge of proud and haughty Persons puffed up with conceipt and opinion of their own goodness excellency c. like that Pharisee Luke 18. exalting himself before God and despising the poor humble Publican Such as this proud Pharisee in whom such Pride and Self-conceit reigneth and beareth sway are destitute of all true Faith for if that were in them it would work a sense of their sins and misery by Nature and so humble them before God and towards their Brethren it would pull down all high conceipts of themselvs See then that the Papists those proud Phariâ—aical Justiciaries cannot have true Faith no more can any that are like them They may think they have it and boast of it but the truth is they are void of it Pride cannot stand with Faith See Hab. 2. 4. Vse 2 Use 2. See how to know an eminent Christian for Faith look how humbly he carries himself before God and towards his Brethren if he shew humility it is an evideence of much Faith and of an eminent Christian On the contrary if he shew little or no Humility let him profess what he will and have never so good gifts in some kind yet he cannot be an eminent Christian unless he excel in Humility yea if he want all Humility he wants all Grace and so is no good Christian at all c. The most excellent Christian is he that most resembleth Christ and he is most like Christ that is most humble Matth. 11. Learn of me c. Use 3 Use 3. Examine our Faith and the measure of it by our true Humility before God and towards our Brethren Would'st thou know whether thou hast true Faith Look what Humility it hath wrought in thee what sense and feeling of thy own Sin and misery by Nature without Christ what deniall of thy self and of all thy own Goodnesse Holinesse Excellency in thy self c. So Would'st thou know what measure of Faith is wrought in thee Look how much Humility is in thy heart and in all thy carriage before God and Men. Use 4 Use 4. Seeing true Humility is a companion and evidence of Faith let us every one labour more and more for this
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
Form of Godliness but deny the Power of it Take heed it be not so with thee lest thou be excluded from Heaven with those Matth. 7. 22. So much of the Persons which came to question with Christ Now to speak of their practise They came forth This manner of Speech implyeth that they came forth of set purpose unto Christ to question with him c. Therefore it is not said they met with him occasionally or by chance as we say but they came forth or went out of purpose to meet with him and to question with him which shews their readiness and forwardness yea their eager desire they had to shew their malice against Christ in tempting him by seeking a Sign c. in that they took such pains to make a Journey of purpose to the place where Christ now was and it may be that some of them if not all came a good long way to meet with him and yet all this pains was taken for an evil and wicked end and purpose Observ The wicked are very forward and diligent in practising Sin and in accomplishing their wicked desires and purposes See before on the first Verse of Chap. 7. So much of their coming forth to meet with Christ Mark 8. 11. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven Octob. 6. 1622. tempting him THE next thing to be considered is Their questioning with him They began to question with him that is To reason and debate some matters with him by asking Questions and propounding doubts to him requiring his Answers Quest Quest What did they question with him about Answ Answ Most likely it was about his Person and Calling Who he was and Whether he were indeed the true Messiah promised and sent from God as he made shew to be and as some others held him to be Also By what Power and Authority he preached and wrought so many great and miraculous Works These or the like doubts and Questions it is likely they moved unto him Especially they questioned with him about his Calling Whether he were called and sent immediately from God for if he were then they would have him shew and prove it to them by some new and extraordinary Sign or Miracle from Heaven Now this and the like Questions they moved to him not of a true desire of being instructed by him nor with unfeigned purpose of believing in him if he could prove himself to be sent from God but onely to tempt him as is said afterward Observ Observ It is the manner of Hypocrites to reason and move doubts and Questions about matters of Religion but without any true desire or purpose of embracing or putting in practice those things that are taught and shewed them by others Joh. 1. 19. the Jews sent Priests and Levites unto John Baptist to ask of him whether he were the Christ or Elias c. and yet when John had resolved them they did not believe in Christ And Isa 58. 2. They seek me daily and delight to know my wayes they ask of me the Ordinances of Justice c. and yet these Hypocrites had no true desire or care to yield Obedience to the Word of God which they enquired after So Jerem. 42. 3. they would have the Prophet pray unto the Lord to shew them the way in which they should walk and the thing that they should do and withal they made great shew of a willingness and desire to do what should be required of them Ver. 5 6. and yet afterward when the Prophet had shewed them the Will of God the very same Persons refuse to obey it See Chap. 43. ver 2. And daily experience may shew the truth of this For we see that many will come to the Ministers of God to move Questions and Cases of Conscience and yet have no purpose to practise or embrace what is shewed them but rather to do still as they list whatsoever Answer or Resolution be given to their doubts For Example Some will move such Questions as these Whether it be lawfull to put Money to Usury Whether lawfull to sell some kind of wares on the Sabbath Whether lawfull to play at mixt games of Cards and Dice Whether mixt dancing of Men and Women together be lawful Whether lawful for Gentlemen or others to keep impropriate Parsonages where there is not a sufficient maintenance left or provided for the Minister Whether it be necessary for Masters of Families to have private Prayers with their Families twice a day c. These and the like Questions many will move but if such an Answer be given as liketh them not they go away sorrowful like that young man Mat. 19. which shews them to be unwilling to put in practise the things that are taught them if they do any way cross their corrupt nature and disposition For this is indeed our nature to desire that the Word of God should fit our carnal desires and affections and therefore if it cross and restrain them we are loath to be obedient Use 1 Use 1. Take heed of coming to the Ministers of God or to others to move Questions of Religion with an hypocriticall mind and purpose and see that we bring teachable minds and hearts desirous not onely to know but to practise what is shewed and taught us else come not at all David prayeth thus to God Psal 119. 33. Teach me the way of thy Statutes and I shall keep it unto the end So should we c. Vse 2 Use 2. If some that are but Hypocrites may be and are sometimes desirous of Knowledge and forward to ask Questions in matters of Religion then how are such to be blamed who go not so far as to be inquisitive after Knowledge or to ask any Questions of Religion or of the Word of God These are in this respect worse than the other and come short of them So much of their questioning or disputing with Christ about his Person and Calling Now in the next place we are to speak of their sute or petition made unto Christ which was that he would shew a Sign from Heaven which is amplified by the manner of their seeking or by the end of their seeking such a Sign viz. To tempt him A Sign from Heaven The word Sign doth properly imply some outward sensible thing by which some other thing is signified represented or brought to remembrance But in Scripture it is sometimes used to signifie an extraordinary Sign or Miracle properly so called because by it the divine Power of God and his divine Attributes as Wisdom Justice Mercy c. are in speciall manner signified and declared unto Men. So Mark 16. 20. The Lord working with them and confirming the Word with Signs following So here Now further by a Miracle from Heaven they understand no doubt some more speciall and extraordinary Miracle than any that Christ had yet wrought even such a one as might appear to be shewed immediately
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
of the Town in the beginning of Ver. 23. 3. The manner and order of proceeding used by Christ in working the Miracle That he spit on the eyes of the blind c. Ver. 23 24 25. 4. The Miracle it self in the end of the 25th Verse He was restored to perfect sight 5. The Consequent that followed upon the Miracle our Saviour sent him that was cured home to his own House charging him neither to go into the Town nor to tell it to any in the Town Ver. 26. Of the first The Occasions of the Miracle 1. Our Saviour's coming to Bethsaida 2. The bringing of a blind man unto him 3. The sute and request made unto him in behalf of the blind man by those that brought him They besought him to touch him He cometh to Bethsaida Of this Town see before Chap. 6. ver 45. It was a Town of Galilee where our Saviour had before wrought sundry Miracles as may be gathered from Matth. 11. 20. where it is said he upbraided those Cities where most of his mighty Works were done because they repented nor Among which Cities Bethsaida was one there named Ver. 21. whence it may also appear that although our Saviour had wrought so many Miracles and also preached and taught often in this City or Town as is likely yet the Inhabitants did not profit thereby unto true Repentance but unthankfully and obstinately contemned his Doctrine and Miracles and therefore he there denounceth a wo against them yea he passeth Sentence of eternal Damnation in Hell against them telling them that it should be more tolerable for Tyre and Sidon in the day of Judgment than for them Quest Quest Why then did our Saviour now vouchsafe to come again to this unthankful City seeing he had before passed Sentence of Damnation upon the People of it and therefore it may seem there could be no hope or possibility of doing them good by his presence or by his Doctrine or by this or any other Miracle which he should work among them or near unto them Answ Answ That Wo and Sentence of Damnation is not to be understood generally of all the Inhabitants of this Town of Bethsaida but rather of the greater part or of the chief Inhabitants viz. of so many as should still remain and continue in Unbelief and Impenitency And therefore this hindred not but that there might be hope of the Conversion of some of them In which respect our Saviour now vouchsafed to come again to this Town both to preach there as is likely and also to work this Miracle though not in the Town yet near unto it that so by these means at least some of the Inhabitants might be moved to repent and believe in him Observ Observ The former Unthankfulness of this People of Bethsaida and their great contempt of Christ's Doctrine and Miracles did not hinder him from coming again to this Town to do them good by his Teaching and Miracles and though the greater part as is likely were so obstinate that there was no hope of their Repentance yet his care is to use the best means to call some at the least This may teach Ministers of the Word not to suffer the untowardness or unthankfulness of their People to hinder or discourage them from doing their Duty in Preaching the Word to them and in using all good means to gain them to the Lord if it may be Though they shew never so great contempt of the Ministry yea though they should shew themselves obstinate and to be wilful Contemners of the means of Grace so as there may seem little or no hope of doing good upon them yet ought not a Minister of God in this case utterly to cast off such or to give over using means to call and gain them to Repentance but with much patience to suffer their untowardness and unthankfulness and still to continue his care and pains in using the best means both by his publick Teaching and otherwise by private Admonition and good example of life to do them good proving if God at any time will give them Repentance 2 Tim. 2. 25. Yea although when a Minister of God hath long time laboured and done all he can to do his People good yet the greatest part reject the means of their own salvation so as there may seem to be little or no hope of their amendment yet ought a faithful Pastor with patience to suffer their unthankfulness and constantly to go on in his Ministry in hope to do good unto others which are more tractable and do profit by the means as Paul 2 Tim. 2. 10. I endure all things for the Elects sake c. So must we for the Elects sake that they may obtain Salvation by our means suffer the untowardness and wilfull contempt of the wicked and reprobate Ibi aequanimiter portandi sunt mali ubi aliqui reperiuntur boni saith an ancient Writer Ivo Carnot Epist 26. ex Gregorio apud Gratianum Now followeth the second special occasion of Christ's working this Miracle viz. The bringing of the blind man unto him while he was in the Town Who they were that brought or led him to Christ is not expressed it is most likely they were of his near friends or acquaintance who performed this work of charity and mercy to him in leading him to Christ he being blind and so unfit to go and to find out Christ of himself Quest Quest What moved them to bring him to Christ Answ Answ No doubt but the fame they had heard of his former Miracles or else the sight of some of them did move them to believe and rest perswaded of Christ's power and willingness to cure him if he were brought unto him and therefore in compassion to the blind man they afford him this help to bring and conduct him to Christ to be cured of his blindness Observ Observ That it is the duty of Christians to shew Mercy and Compassion toward such as are in outward misery or affliction being ready to help and relieve them therein See this Point handled before Chap. 7. Ver. 32. Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch Mar. 27. 1625. him c. NOw followeth the third special Occasion of the Miracle Their sute or request made to Christ in behalf of this blind man They besought him to touch him that is by touching to heal or cure him of this Blindness for that is their meaning The outward gesture of touching is put for the cure it self So before Chap. 7. Ver. 32. They besought him to put his hands but upon the deaf and dumb man that is by this means to cure him And in this Request no doubt but the blind man himself joyned with them Now this Prayer or Request put up unto Christ by them is an evident Argument of their Faith that they did believe that Christ was able and willing to cure him being sought unto
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
these things And then in the latter part of the Verse and in the Verse following is mentioned the Event or Consequents following thereupon which are two 1. Peter's carriage towards Christ Taking him aside and beginning to reprove him hoc versu 2. Christ's carriage toward Peter again as also toward the other Disciples When he had turned about and looked on his Disciples c. ver following First Touching the manner of Christ's foretelling his Passion c. He spake that saying openly That is plainly expresly and directly affirming that he must suffer many things c. and not obscurely or darkly foretelling or speaking of these things unto them as formerly he had done as we see in other places Joh. 2. 14. The Son of Man must be lifted up c. This was a dark foretelling of his Death So Joh. 2. 19. Destroy this Temple that is the Temple of my Body by Death and in three Dayes I will raise it up And Matth. 12. 40. As Jonas was three Dayes and three Nights c. In these plaecs he darkly spake of his Death and Resurrection but now more plainly and expresly Quest 1 Quest 1. Why did he now so plainly foretell these things c Answ Answ Because though he had formerly spoken of them yet his Disciples did not yet conceive or understand this Doctrine of his Passion Death and Resurrection by reason it was a high and mysticall Doctrine which seemed unto them to be against reason that he being the Son of God should Dye and Suffer c. And that he who was the Messiah and Saviour of others should not save himself from Death Therefore this Doctrine being so hard for them to conceive and they being yet so ignorant in it our Saviour now doth more plainly teach it them than ever before that so they might conceive it the better and take the more speciall notice of it and to be the better prepared and armed against the scandall of the Crosse Object Object They remained still ignorant here even after this plain teaching as appears in Peter who after this would have perswaded Christ that he should not Suffer as we shall see out of the words immediately following yea Luke 9. 45. Luke 18. 34. though our Saviour foretold them of these things two or three times after this yet they understood him not Therefore it may seem That this his plain teaching and foretelling of his Passion and Resurrection was in vain in respect of his Disciples Answ Answ This followeth not 1. Because though they did not yet comprehend the Mystery of his Death and Resurrection and the reason of it yet they did in some measure conceive his words and believe them also to be true for they were exceedingly grieved to hear him speak the same afterward Matth. 17. 23. 2. Though for the present they understood not his meaning fully yet these Predictions of his passion and Resurrection did long after come into their minds and so did confirm their Faith the more when they saw all fulfilled as he had foretold Quest 2 Quest 2. Why did he not before this time speak to them plainly of his Passion and Resurrection Answ Answ 1. Because this Doctrine was to be revealed by Degrees and not all at once or at the first unto them 2. Because they were not fit to hear this Doctrine plainly taught till now that is to say till after our Saviour had sufficiently confirmed their Faith in his Person that he was the Christ and the Son of God as they had immediately before confessed him to be Observ 1. How hard we are by Nature to conceive and understand the Mysteries of Faith revealed in the Gospel touching Christ and our Salvation by him They are as Riddles to us by Nature before our minds be enlightened by God's Sprit to conceive them See this here in Christ's own Disciples Though he had often before spoken to them and others in their hearing of his Death and Resurrection yet they understood not these things but were still ignorant of them insomuch that he is now fain more plainly than ever before to speak to them of these things yea though he did now speak so plainly yet for all that they did not conceive his meaning as appears by Peter's going about after this to perswade Him that He should not Suffer And therefore our Saviour was fain after all this again and again to teach them this self-same Doctrine as may appear Chap. 9. 31. and Chap. 10. 33. And yet after all this they were still ignorant herein ut suprà dictum est 1 Cor. 2. 14. The natural man receiveth not the things of God c. How hard was Nicodemus though a chief Pharisee and Ruler to conceive the Doctrine of Regeneration Joh. 3. The Woman of Samaria Joh. 4. Therefore Hebr. 5. 11. the Apostle tells them the things he was to speak touching Christ were hard to be uttered because they were dull of hearing Vse Use See before upon ver 16. Observ 2 Observ 2. Here Ministers are taught their Duty how to carry themselves in the exercise of their ministeriall Function of preaching viz. That in dispensing the hidden Mysteries of Faith they are to labour to teach them with plainnesse and evidence of the Spirit remembring that these Doctrines of Faith are Mysteries to the naturall man yea hard for the Regenerate to conceive And therefore they had need the more to labour for evidence and plainnesse in teaching such Mysteries So our Saviour here c. This plainnesse Paul used in teaching of these Mysteries 1 Cor. 2. 4. My speech and preaching was not with entising words of mans Wisdom but in demonstration of the Spirit and of Power This kind of teaching is most necessary and profitable for the People and therefore they also should desire it So much of the manner of Christ's foretelling his Passion and Resurrection to his Disciples Now followeth the Event or Consequents And 1. The carriage of Peter towards our Saviour set down in the latter part of this Verse And Peter took Him That is took Him aside or apart from the rest of the Disciples 1. That he might the more freely and boldly speak unto Him and admonish Him of this matter being alone and that our Saviour might the sooner hearken unto Him and be perswaded by Him 2. It is also likely That he did this out of reverence to the Person of Christ that he might not seem to disparage Him by an open rebuke before others And began to rebuke Him That is to blame or find fault with Him for affirming that he must Dye and Suffer so many things c. For this was the matter for which he blamed him as appeareth by his words to Christ Matth. 16. 22. He began to rebuke him saying Be it far from thee Lord This shall not be unto thee that is be it far from thee to Dye and Suffer so many things c. or God-forbid that thou shouldst suffer Death c.
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
any ask in what manner we shall speak or talk with Christ and with the Saints in Glory or what Language they and we shall speak these are curious and unprofitable Questions in which the Scripture is altogether silent and therefore letting them pass our chief care must be to use the means to be partaker of that heavenly life in which we shall have experience of those things which now we cannot fully know or comprehend Object Object 1 Cor. 13. 8. Tongues shall cease after this life Answ Answ That is the gift of speaking diverse Languages which is now given to the Church and serves as a help to the Ministry of the Word shall cease because the Ministry it self shall cease but this doth not prove that there shall be no use at all of any kind of Speech Vse 1 Vse 1. This again commends to us the excellency of that heavenly life which is to come and should stir us up earnestly to desire and labour to be partakers of it that in it we may enjoy not onely the heavenly company of Christ and all the Saints in Glory but also may have Speech and Conference with them in a heavenly manner What a blessed thing shall this be How great comfort and contentment shall we find in it What a blessed thing was it for Peter James and John to stand by and hear the Conference between Christ and Moses and Elias now in the Mount appearing in Glory How much more to hear Christ speak in Heaven and to speak with him and the glorious Saints there with Abraham Moses Elias David c. If the Queen of Sheba came so far to hear the Wisdom of Solomon and judged his Servants so happy which stood before him to hear him speak 1 King 10. how much greater happiness shall it be for us to stand before Christ and to hear him and speak with him in Heaven It was a great Priviledge which the Apostles and others had who saw Christ upon Earth and heard his conference and the gracious words which proceeded from him but this is a far greater to live with him and have conference with him in Heaven Let us then labour and use all means to attain to that blessed and glorious condition of the Life to come c. Dost thou desire to see Christ and to conferr and speak with him and with the Saints departed this Life Labour to come to Heaven there thou shalt speak with them and hear them c. Vse 2 Use 2. This also should move us to love and desire holy conference in this Life with the Saints of God and especially with Christ himself to conferr with him by prayer and meditation by often reading and hearing his Word in which he speaks to us from Heaven The more we delight now to conferr with him in this sort the more likely it is That he will admit us hereafter to conference with him in his heavenly Kingdom Mark 9. 5 6. And Peter answered and said unto Jesus c. Jan. 4. 1626. IN the former Verse we heard of one speciall Adjunct or Circumstance which accompanyed the glorious Transfiguration of Christ viz. the Apparition of Moses and Elias with Christ in Glory and their Conference with him Now in the next place the Evangelist setteth down the Effect which the sight of Christ's Glory and of the glorious appearing of Moses and Elias with him did work in Peter who was one of the three Disciples now present with Christ at the time of his Transfiguration The Effect was this That hereupon Peter being affected with much joy and delight in beholding that heavenly Glory of Christ and of Moses and Elias appearing and talking with him did take occasion by words to express and testify to our Saviour his affection to the place where now they were and saw that Glory and to shew his earnest desire to continue there yea to dwell there for which cause he makes a motion unto Christ touching the building of 3 Tabernacles for him and for Moses and for Elias to dwell in there in the Mount Where 1. Consider the Words or Speech used by Peter unto our Saviour Master It is good for us to be here c. ver 5. 2. A twofold Cause or Reason alledged by the Evangelist why Peter did so speak or use such words to our Saviour 1. Because he wist not what to say 2. Because both he and the other two Disciples were sore afraid ver 6. Peter answered c. It is likely That the other two Disciples then present viz. James and John were in like manner affected as Peter was with that Glorious sight but Peter spake for himself and the other two as being the most fervent in affection and the readiest and forwardest to speak both at this and other times Answered That is he spake or uttered the words following Answering put for speaking by an Hebraism Prov. 16. 1. The Answer or Speech of the Tongue is from the Lord. And said unto Jesus Luke 9. 33. It appeareth that Peter spake these words to our Saviour at such time as Moses and Elias were in departing away from Christ which argues That he was very loth and unwilling they should depart and therefore out of an earnest desire to have them stay and continue still with Christ and with himself and his fellow Disciples in the Mount uttered these words In the same place of Luke it appears further That the Disciples a little before were fallen asleep either by reason it was in the night-time as is probable or by reason our Saviour was long in prayer Then afterward awaking they saw Christ in Glory c. Good for us to be here That is It is a joyfull pleasant and delightfull thing for us to continue and abide in this place together with thy self and with Moses and Elias that we may still see and behold thy heavenly Glory and the Glory of Moses and Elias Quest Quest How could it be a joy and delight to be there seeing it is said ver 6. That they were sore afraid Answ Answ Both stand together For though the sight of Christ's Glory did astonish them yet the excellency of that glorious sight together with the presence of Moses and Elias affected them with great delight and joy And let us make three Tabernacles c. By these words he sheweth his earnest desire of continuing still in that place and that Christ himself with Moses and Elias should continue there in Glory Therefore he makes a motion unto Christ touching the building of three Tabernacles there One for Christ one for Mose and one for Elias to dwell in upon the Mount Matth. 17. 4. If thou wilt let us make here three Tabernacle c. A Tabernacle is nothing else but a Tent or Booth which is suddenly or in short time built or set up for any to dwell in or to remain or abide in for some time that by it they may be defended from extremities of heat and
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called â—edidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
betray the Truth and professors of it into the hands of wicked Enemies and Adversaries What is this but to betray the cause of God yea what is it else in effect and upon the matter but secretly and indirectly at the least to deny the Truth of God when being called to profess it and to speak in defence of it and of the Professors of it they are silent and hold their peace See 2 Tim. 4. 16. Let every one take heed of such untimely silence in the cause of God and of his Truth remember that fearfull threatning of our Saviour Matth. 20. 33. Whosoever shall deny me before men c. Now this is one kind of denyall of Christ when we see his Truth and Gospel and the Professors of it opposed and disgraced by the Wicked and do not open our mouths in the just defence both of them and the Truth Take heed of being guilty herein and on the contrary pray for zeal and courage to stand for the Truth of God and to open our mouths in defence of it when we shall be called to do it Observ 2 Observ 2. In that our Saviour did thus expostulate with the Scribes not onely in way of defending his Disciples and the Gospel it self which the Scribes went about to disgrace but also for the better convincing and reproving of the Scribes and to stop their mouths Hence we may learn That it is our duty not onely to maintain and defend the Truth of God but also to use the best means we can for the convincing and stopping of the mouths of such as are Enemies to the Truth Especially this concerneth Ministers of the Word But of this see before upon ver 13. Mark 9. 17 18 And one of the Multitude answered and said Master I have brought unto thee my Son which Febr. 18. 1626. hath a dumb Spirit c. OF the two first occasions of the Miracle we have heard before viz. 1. Of our Saviour Christ's returning back and coming again to those nine Disciples of his whom he left behind him when he went into the Mount to be transfigured 2. Of his Question or Demand put unto the Scribes touching the matter or cause about which he found them disputing with his Disciples Now followeth the third occasion of the Miracle viz. The sure or supplication made unto Christ by the Father of the Child that was possessed with the Devil in behalf of his Child which sute and request he put up unto Christ in way of Answer to that Question moved by our Saviour unto the Scribes in the former Verse For he asking the Scribes what was the matter about which they were then reasoning or debating with his Disciples and both the Scribes and the Disciples being hereupon silent and answering nothing as it seemeth presently the Father of the possessed Child being much affected with his Child's case makes haste to speak and to make sute to our Saviour in behalf of his Child and withal by way of Answer unto Chriâ—t's Question moved to the Scribes doth imply what the matter was about which they disputed with the Disciples namely about the casting of the Devil out of his Child which he saith he had sought to the Disciples to do and they could not effect it Now in this sute or supplication put up here unto Christ by this party in the behalf of his afflicted Child two things are to be considered 1. The manner of his speaking In humble and reverent manner expressed by this honourable title which he gives to Christ calling him Master 2. The matter of his Speech or Supplication which consisteth of two parts 1. He doth acquaint our Saviour that he had brought unto Him his Son 2. He useth a two-fold Motive unto Christ to shew mercy on his Child 1. From the grievous Misery and Affliction of his Child which he layeth open unto Christ certifying him that he had a Devil and relating the pitiful manner of the Devil 's taking and tormenting him 2. From the unability of the Disciples to cast out the Devil in that he had sought to them to do it and they were not able Of the first The manner of his speaking Master or Lord Matth. 17. 15. A title of honour and reverence by which he testifieth his Humility and Reverence toward the Person of Christ Matth. 17. 14. it is said he fell upon his Knees before Christ which it is likely he did not onely in way of civil reverence but as a Token of some religious honour and worship which he shewed toward the Person of Christ For although it is probable that he was not yet throughly instructed in the God-head of Christ yet it is likely that he did in part believe it being perswaded that he was more than a meer man and that he had a Divine Power and Ability to work Miracles for otherwise he would not have thus made sute to Him for his Child Observ Observ In that the Father of this possessed Child though not as yet throughly instructed in the God-head of Christ but in part onely believing it and being perswaded of his Divine Power did nevertheless behave himself in such humble and reverent manner before Christ when he made sute to him for his Child Hence we may learn that we ought much more to carry our selves in all humble and reverent manner in time of Prayer whensoever we put up our sutes and supplications unto God and unto Christ being now in Heaven c. Our hearts must be inwardly affected with due reverence of the Majesty of God and of Christ in time of Prayer and we are also to expresse it by outward reverence in our words and gestureâ— c. But of this I spake lately upon the Preface of the Lord's Prayer See also before in Ver. 40. of Chap. 1. and Chap. 7. Ver. 25. Now followeth the matter or substance of the Speech and Supplication of this party unto Christ for his afflicted Child Wherein he acquainteth our Saviour that he had brought unto Him his Son I have brought unto thee my Son His meaning is that he had brought him to some place near to or not far off from the place where Christ now was for he had not yet brought him before Christ or into his sight and presence as may aappear by that which followeth Ver. 19 20. Luke 9. 38. he calls him his onely Child whereby he doth amplify the matter aggravating his own sorrow the more to move our Saviour to shew mercy to the Child being not only his Son but his onely Son yea his onely Child as is probable Matth. 17. 15. Lord have mercy upon my Son c. Observ Observ Parents ought not only to be affected with the outward bodily Afflictions and Miseries of their Children but also to take special care of them using the best means for their help and relief as in sickness pain necessity c. So did the Father of this possessed Child as he was much affected with grief
those to bless God and to be in great measure thankfull unto him who do feel this work of Faith begun in them the rather because it is not a common Work or common Grace For all men have not Faith 2 Thess 3. 2. Neither is it a Grace which we could ever attain to of our selves if the Lord did not work it in us Matth. 16. 17. Christ tells Peter That Flesh and Blood had not revealed it unto him but his Father which is in Heaven Observ 2 Observ 2. In that our Saviour reproveth them for this particular sin of Unbelief because it was a hindrance to the Disciples in casting the Devil out of the possessed child Hence we learn That Unbelief is such a sin as is an enemy and hindrance to the works of God which he is about to work for the good of men As here the Unbelief of Christ's Disciples and of the father of the child and chiefly of the Scribes and Pharisees was a hinderance and stop to this miraculous work of mercy which was to be performed to the possessed child in casting the Devil out of him So at other times the unbelief of the People did hinder the Miracles of Christ especially upon whom the Miracles should have been wrought Matth. 13. 58. He did not many mighty works there that is at Nazareth because of their unbelief See Numb 20. Caution Caution This is not so to be understood as if unbelief or any other sin could absolutely hinder the Power of god in working such works of mercy as he is about to work for the good of men but because by unbelief Men do dishonour God and so become unworthy to be partakers of such works of mercy and unfit also to profit by them Use Use See then that if we would not hinder the Lord in working works of mercy for us or for the good of his whole Church we must take heed of provoking and dishonouring him by our unbelief c. Now followeth the amplification of their sin of unbelief by way of expostulating with them 1. By the means which had been used to reform it in them in that he had so long time been with them and exercised his publike Ministery in preaching and working Miracles amongst them How long shall I be with you 2. By his patience and long-suffering towards them in bearing with their incredulity and other sins so long a time though it was tedious and grievous to him How long shall I suffer you Withall by these words he seemeth to threaten his departure from them ere it were long and that he would not alwayes suffer or bear with them as he had hitherto done and in the mean time he shews how much he was grieved and offended at their untowardness and perversness Of the first How long shall I be with you Observ 1 Observ 1. This doth greatly aggravate and encrease the sins of any People or Persons when they persist and continue in them notwithstanding the means which they have had to reform them See before Chap. 8. ver 17. Use 1 Use 1. See that the blessedness of a People doth not stand simply in this That they enjoy the outward means of Grace as the Ministry of the Word c. Use 2 Use 2. Admonition to such as enjoy the means to fear and take heed of living un-reformed under those means Mark 9. 19. How long shall I suffer you Bring him unto me April 8. 1627. Observ 2 Observ 2. SUch as do not profit by the means of Grace and Salvation vouchsafed to them of God are in danger to lose and be deprived of those means So our Saviour here seemeth to threaten the unbelieving Jews and especially the Scribes and Pharisees that although he had been long with them and had exercised his Ministry amongst them yet because they did not profit by his Doctrine and Miracles but remained still in Unbelief therefore he would ere long depart from them and so they should lose the benefit of his Preaching and Miracles as indeed it came to pass not long after How long shall I be with you q. d. not very long seeing you make no better use of my presence and Ministry but do still persist in in your Unbelief notwithstanding all the means you have had so long to work Faith in you c. therefore do not think you shall still enjoy these means but be sure they shall at length be taken from you So Matth. 21. 43. he threatneth them that the Kingdom of God should be taken from them and given to a Nation bringing forth the fruits thereof that is the Ministry of the Word which is the principal means of advancing God's Kingdom of Grace amongst them should be taken from them because they had lived unfruitfully under it So Rev. 2. 5. Christ threatens Ephesus to remove their Candlestick if they do not repenâ— at his warning and do first Works See Isa 5. 5. Vse Use For Admonition to us to take heed of living unprofitably under the means of Grace and Salvation which we do by God's Mercy enjoy viz. The Ministry of the Word and Sacraments lest for our contempt and unthankfulness the Lord take them from us as he may justly do Christ hath been long with us in this Land and in this place by the Ministry of his Word and Sacraments and he is yet with us But if we make not use of his presence if we profit not by these precious means of Grace but provoke and grieve him by our contempt of his Ordinances and by our unthankfulness and unfruitfulness under the means he will grow weary of us and we may justly fear his departure Therefore think it not enough that we have the means but above all see that we profit by them bringing forth true fruits of Faith and Repentance answerable to the means we have that so they may be continued to us Joh. 12. 35. Yet a little while is the Light with you walk while ye have the Light lest darkness come upon you c. It followeth How long shall I suffer you Observ 1 Observ 1. The great Patience and Long-Suffering of Christ Jesus our Lord which he shewed toward Sinners while he lived on Earth in bearing with the sins of those with whom he lived and forbearing them so much and long though they did provoke and grieve him by their sins Yet he did not presently cast them off or give over the use of means to do them good much less did he forthwith shew his Wrath and Justice against them as he could have done being God but he did with great patience and forbearance suffer them This Patience he shewed not onely towards his own Disciples and others which believed in him as the Father of this possessed Child bearing with their great Infirmitieâ— and Corruptions which many times they discovered but also toward the unbelieving Jews yea toward the obstinate and malicous Scribes and Pharisees as here we see And as he shewed this
hence it was That they prayed unto Christ to increase their Faith Luke 17. 5. which they needed not to have done if it had not been weak and mingled with some Unbelief This also we may â—ee in David Psal 77. And in Jonah chap. 2. Vse 1 Vse 1. This confuteth the erroneous and groundless opinion of some who teach and hold That the the Faith of a good Christian in this Life may be and is free from all doubtings and unbelief But if it were so then perfection of Grace should be in this Life contrary to that of the Apostle 1 Cor. 13. 9. We know in part and prophesy in part Now if the knowledge of the best be imperfect in this Life then also the Faith of the best is imperfect and so shall be till the Life to come Besides if the Faith of true Believers could be so perfect in this Life as to be free from all doubtings and unbelief then should there be no need of the Ministery of the Word or Sacrament or Prayer to confirm and strengtâ—â—â— the Faith of such Use 2 Vse 2. To comfort such weak Christians as feel and complain of much â—nbelief and doubtings in themselves touching God's favour and pardon of their sins c. no cause for such to be discouraged or to conclude That therefore they have no Faith at all For thus it hath been alwayes with the best Saints of God in this Life their Faith hath been imperfect and mingled with infidelity doubtings and distrustfulness of God's Power Goodness and Mercy toward them and thus is it still with the best Christians and so will be during this Life As every sanctifying Grace is imperfect in the Saints of God and mingled with the contrary sin and corruption during this Life so is this Grace of Faith Therefore never be dismayed because of the weakness of thy Faith for it may be true and saving Faith though it be weak and joyned with much Unbelief A true Believer in this Life is not such a one as hath no unbelief or doubtings in him but one that doth feel and complain of his unbelief mourning for it and striving against it If therefore it be thus with thee comfort thy self notwithstanding all the doubtings and unbelief with which thy Faith is assayled Observ 2 Observ 2. Where true Faith is though but weak there is a carefull striving against the contrary sin of Unbelief together with an earnest desire and endeavour by all means to grow in Faith So here in this father of the Lunatick child though his Faith was weak yet being true Faith it was joyned with a striving against Unbelief and care to have his Faith increased and therefore he prayes unto Christ to help his Unbelief So in the Apostles Luke 17. 5. Though they were yet weak in Faith yet there was in them a care to resist unbelief and to pray for increase of Faith So in David Psal 77. 10. and Psal 42. 5. In Jonah chap. 2. Use 1 Use 1. To examine our Faith by this Look whether we daily labour and strive against the contrary sin of Unbelief and doubtings of God's favour and of his Word and Promises and whether it be our earnest desire and care to use all good means whereby to grow in Faith and to have our hearts more and more settled in the belief of God's Power and Mercy and of his Word and Promises made to us in Christ whether we carefully and conscionably use the means appointed of God to increase and confirm our Faith as the hearing reading and meditation of the Word of God the frequent use of the Lord's Supper Prayer c. Dost thou desire the sincere Milk of the Word c. If it be thus with thee it argues Faith to be begun it thee and though it may be yet but weak and feeble yet that it is a true and saving Faith On the contrary if no such striving against unbelief and doubtings no care or conscience of using the means for increase of thy Faith no love to the ministery of the Word no desire or care to come often to the Sacrament of the Lord's Supper but art negligent this way as many of you shewed your selves to be the last Sabbath If no care to seek unto God by daily prayer for the strengthening of thy Faith and for the helping of thy Unbelief this argues want of true Faith in thee and that thou art as yet utterly destitute of this precious Grace For if it were in thee in any measure though never so weak it would shew it self by resisting the contrary sin of Unbelief by all means and by causing in thee a most earnest desire and endeavour daily to grow and increase in Faith As it is with all sanctifying Graces of the Spirit of God so with Faith it is of a growing Nature like the grain of Mustard-seed which though very small at first in the seed yet groweth by degrees to a tall Tree c. Like the Cloud which appeared to Elijah small at first like an hand-breadth c. Vse 2 Use 2. See what to think of such as say They have alwayes believed and never doubted of their Salvation a sign they never truly believed For true Faith is not onely joyned with a feeling of Unbelief and doubtings but with resistance and striving against it c. A true Speech He that never doubted never truly believed Observ 3 Observ 3. In that he prayes to Christ for increase of Faith we may gather That true Faith is the Gift of God or of Christ and that not onely in regard of the first beginning but also of the increase of it Ephes 2. 8. By Grace ye are saved through Faith and that not of your selves It is the Gift of God Hebr. 12. 2. Christ is said to be both the Authour and Finisher of our Faith Vse 1 Use 1. This must teach us what to do when we feel the weakness of Faith seek to him that is the Authour and Finisher of our Faith to perfect his own work begun in us Pray with the Disciples Luke 17. 5. Lord increase our Faith Vse 2 Use 2. To comfort us against the weakness and imperfection of our Faith when we consider whose work it is to confirm our Faith even the work of God and of Christ himself who is Almighty and therefore able to strengthen our Faith though never so weak He that hath begun the work both can and will perfect it unto the Day of Christ Phil. 1. He will not quench the smoaking Flax c. Isa 42. Mark 9. 25 26 27. When Jesus saw that the People came running together c. May 27. 1627. HItherto of the Antecedents of the Miracle which made way unto it Now followeth the Miracle it self with the manner of our Saviour's working of the same Concerning which three things are set down 1. Our Saviour's reproving and charging of the Devil to go out of the child ver 25. 2. The miraculous Effect which
consequently the true and onely Messiah promised to be our Redeemer and Saviour But of this before Observ 2 Observ 2. From the manner of his going out in that he shewed such unwillingness by crying out and renting the body of the child c. we are taught That where the Devil hath once gotten hold or possession for a time he is very loth and unwilling to be dispossessed or cast out thence and therefore striveth all that he can to keep his hold See before chap. 1. 26. and chap. 5. 8. Observ 3 Observ 3. The property of Satan That being resisted and perceiving that he must shortly be cast out of his hold and possession he useth to shew his malice and tyranny so much the more against such as are under his power See before ver 20. Observ 2 Observ 4. The extream cruelty and tyranny of the Devil which he doth exercise against such as are under his power in that he did not only torment and afflict this child but with most bitter and grievous pains even unto Death it self if the Lord had not hindred and prevented it by his Power But of this before ver 18 22. It followeth ver 27. Jesus took him by the hand c. Though our Saviour did suffer the Devil so grievously to afflict and torture the child in going out that he was even at the Point of Death yet he did not suffer him to have his will in murdering the child as he desired but the child being in this extremity he presently affordeth his help by restoring the child to his former strength and soundness of body and that not by degrees but suddenly and miraculously as appeareth by the words for he did but take him by the hand and lift him up and presently he arose being perfectly whole and sound Matth. 17. 18. The child was cured from that very hour Now in that he took him by the hand c. whereas he could have healed him by his bare word spoken this he did the more to presse his goodness and mercy toward the child and the more to strengthen the weak Faith of the father of the child Observ Observ That when we are in greatest extremity and misery then oftentimes the Lord's help and deliverance is nearest at hand when it seems to be farthest off c. Our greatest extremity is his best opportunity to save and deliver us out of any trouble misery or danger whatsoever either bodily or spirituall When this child was so grievously afflicted by the Devil that it was at very point of Death then presently doth our Saviour Christ restore him to health and strength of body When the bondage and affliction of the Israelites in Aegypt was greatest then did the Lord visit them in mercy and deliver them When Jonah had been three dayes in the Whale's belly and there appeared little or no hope of deliverance but it seemed farthest off then was it nearest So before Mark 6. 48. when the Disciples were rowing on the Sea in a storm by night and in greatest danger then Christ shewed himself suddenly present to help and save them 2 Cor. 1. 10. when the Apostle was pressed out of measure in Asia so that he dispaired of Life c. then God delivered him from so great a Death c. As a little before break of Day in the Morning it useth many times to grow very dark and then when the Day-light seems to be farthest off then it is nearest So here c. Psal 112. To the Righteous ariseth Light in Darkness Use Use To comfort and stay our minds from fainting or being discouraged in our greatest extremities and distresses of mind or body or both when our troubles and miseries grow greatest and most heavy and grievous upon us and when in the Judgment of reason there seemeth least hope of deliverance then may it be nearest yea then it is most likely to be near at hand For God useth to suffer his Childrens miseries and troubles to come to the highest pitch and extremity oftentimes before he help and deliver them Therefore labour in this case by Faith to depend and wait on God for deliverance even then when thou art in the greatest darkness of affliction and be perswaded That comfort may be then nearest when in reason it seemeth farthest off c. Mark 9. 28. And when he was come into the House his Disciples asked him privately Why could not we cast him June 10. 1627. out HItherto of the Antecedents of the Miracle wrought by our Saviour upon the lunatick and possessed Child as also of the Miracle it self Now followeth the Event or Consequent of it viz. The Disciples questioning with our Saviour in private afterward touching the cause why they could not cast out the Devil from this Child as they had assayed to do together with Christ's Answer to their Question Ver. 28 29. First of their Question When he was come into the House that is Into some private House where he was noâ— alone or private with his Disciples What House or whose it was is not expressed by the Evangelists They took this opportunity of time and place as fittest to move this Question to their Master when he was in private being then free from the publick employments of his Ministry at which time also they might most freely and boldly propound their doubt unto him Why could not we c The extraordinary gift or power of casting out Devils and of working other Miracles being formerly conferred upon the Disciples by our Saviour Christ as appeareth Cap. 3. ver 15. supra and they having also formerly exercised this power and gift and finding themselves for the present to be deprived of that gift or at least disabled from the exercise of it they could not but mervail much hereat and withal were very doubtful and suspicious what should be the cause and not being able to resolve themselves herein they now seek to Christ their Lord and Master for resolution And although they could not move this Question to our Saviour without acknowledgment of their own weakness in not being able to work the Miracle which might seem to be a disparagement to them yet this hindred them not from propounding their Doubt unto him In the words consider two things 1. The Question moved by the Disciples unto Christ touching the cause c. 2. The time and place when and where it was moved In a private House Observ 1 Observ 1. That in all Doubts and Questions or Cases of Conscience wherein we are not able to resolve our selves we should carefully seek to such as are able to resolve and teach us as to the faithful Ministers of God or other able Christians See before Ver. 11. hujus Capitis Observ 2 Observ 2. See how forward we should be when occasion is offered to propound our doubts and cases of Conscience to others and to seek resolution from such as are able to inform us better so forward should we be
is shewed uâ—to such he taketh it as shewed unto himself Whosoever shall receive one of such children in my Name receiveth me And this is further amplified by a comparison from the lesse to the greater In that the love and respect which is shewed to humble persons is not only shewed to Christ but also to God the Father who sent him Whosoever shall receive me receiveth not me but him that sent me Whosoever shall receive That is perform any duty of love and good respect to such One duty of love viz. loving and respectful entertainment is put for all other duties of love and respect One of such children This is not to be understood properly of children in age although our Saviour would have them also to be lovingly and respectfully used as we have heard before and as he shewed by his own practise but of such persons as do resemble and are like unto little children in the grace of humility Verse 42. he saith on the contrary Whosoever shall offend oneof these little ones that believe in me c. Now little children cannot be said properly to believe in Christ by actual faith In my Name That is for my sake or for this cause and in this respect that he doth believe in me and is my disciple or doth belong to me as it is explained Verse 41. Receiveth me Sheweth the same love and respect unto me Observ 2 Observ 2. Christians ought not only to be truly humble in themselves but also to shew special love and respect unto such as do resemble young children in humility This our Saviour here teacheth us in that he did not only set a young child before his disciples as a pattern of humility to teach them to be as humble as children in themselves but also taketh occasion withall to perswade and move them to receive such humble Christians in his name that is to shew all love kindnesse and good respect to them for his sake affirming that in so doing they should shew love and respect to himself yea and to his heavenly Father that sent him This shews that he would have his Disciples and all other good Christians not only to be like unto children in themâ—elves by the grace of humility but also to love and esteem well of such as are like children in humility and to shew it by all fruits of love and good respect towards such Reas 1 Reason 1. God himself sheweth special love and respect to such as are truly humble Esay 66. 2. To him will I look that is of a poor and contrite spirit c. and Esay 57. 15. He professeth that he doth dwell not only in heaven but with him also that is of an humble and contrite spirit Reas 2 Reas 2. Christ Jesus our Saviour was not only truly humble in himself but did also shew special love and respect unto such as were humble when he lived on earth as we heard upon the former Verse Therefore we ought herein to follow his practise Reas 3 Reas 3. Humble Christians do in special manner resemble Christ Matth. 11. 29. Learn of me c. Therefore we ought to shew special love to such Use 1 Use 1. See how contrary the practise of the world is unto that which God requireth of us in his Word For whereas the Lord requireth of us to shew special love honour and respect to humble Christians it is so for the most part that in the world none are more hated despised and set at naught then such as are most humble and most like unto children in thiâ— grace of humility and in practise of it None more contemned and vilified by the profane and common sort than these who carry themselves most humbly and lowly even as little children in their behaviour See how contrary the practise of the world and of the common sort of men in the world is to the rule of Gods Word which therefore must teach us to beware how we make the example of the world that is of the profane or common sort in the world the rule of our practise either in this or in any other matter Rom. 12. 2. Be not conformed to this world c. Use 2 Use 2. Let us not think it enough to be humble in our selves like little children but withall see that we do shew special love and respect unto all humble Christians who do truly resemble children in humility and the more humble they shew themselve the more let us shew our love and respect towards them by all fruits and tokens of it by receiving and entertaining them lovingly and respectfully both into our company and into our houses as occasion is offered and by our readiness to help relieve and comfort such in their troubles and by doing them all the good we can Seeing they are so belovâ—d and respected of God himself and of Christ Jesus let them be also loved and respected and honoured by us and that in special manner let us esteem them as the â—ittest objects of our love and respect Whom should we so much love and honour as those whom God himself and Christ Jesus doth love and honour Whom but such as are most like unto Christ himself And who are thâ—se but humble Christians who are most like unto little children in this grace The rather le 〈…〉 love and honour such because they have so much need of our love and respect being as they are for most part so apt to be despised and trampled under feet in the world yea the more they are conâ—emned in the world the more ought we to love and honour them for the Lords sake c. Observ 2 Observ 2. That whatsoever duties of love and good respect we do perform toward good Christians being believers in Christ and truly humble the same doth Christ Jesus accept as done unto himself Whosoever shall receive one of such children receiveht me c. So Matth. 10. 40. He that receiveth you receiveth me c. And Matth. 25. 34 c. Come ye blessed of my father c. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink c. Verse 40. Verâ—ly I say â—nto you in as much as ye have done it to one of the least of these my brethren ye have done it unto Me. Reas 1 Reason 1. There is a most straight union between Christ and true believers They are one with him and he with them 1 Cor. 12. 12. As between husband and wife and as between the Vine and the Branches c. Joh. 15. 5. Reas 2 Reas 2. Christ going up into heaven did leave the Saints and faithful upon earth as Deputies or Substitutes in his room and place to the end that in them we might shew our love to him being absent Matth. 26. 11. Ye have the poor alwayes with you but me ye have not alwayes Understand it chiefly of the poor Saints and believers in Christ Use 1 Use 1. How should this perswade
3. Little Children do not disdain or contemn others with whom they live but think well of them though their inâ—eriours Let the Child of a Nobleman and of a Poor man be brought up together and the one will not despise the other but so carry himself as if he were his equall in Birth Is it so with us one towards another Do we esteem well of others though our inferiours Do we condescend to them of low degree as we are willed to do Rom. 12. 16. See Phil. 2. 3. If it be so it argues humility and that herein we resemble little Children 4. Little Children are not ambitious after high Places Honours or Dignities but are well content with their present Condition Look whether it be so with us whether in this property of humility we do resemble little Children as David did Psal 131. 1. I do not exercise my self in things too high for me So Paul Phil. 4. 11. 5. Little Children are tractable to admonition and easily reclaimed from a fault when they are told of it there is no such stubbornness in them or unwillingness to be admonished or reproved for a fault as is in elder persons Look into our selves whether it be so with us Are we tractable and willing to be admonished of our faults and corruptions and ready to reform what is amiss If so it is an excellent sign of true humility and that we are like unto Children herein As the contrary is a sign of Pride See David's example Psal 141. Let the Righteous smite me c. 6. Little Children are not contentious but of a peaceable disposition or if any strife arise between them it is soon appeased and ended Look whether we be like to Children in this Do we hate strife and indeavour to keep the unity of the Spirit in the bond of peace Ephes 4. 3. Do we seek Peace and follow after it If we do it is a good sign of humility and that we resemble Children therein For an humble disposition is alwayes peaceable as on the contrary through Pride commeth contention Prov. 13. 10. Use 3 Use 3. For exhortation to stir us up to labour to find in our selves this excellent property of good Christians which is to resemble and be like unto little Children in the Grace of true humility c. See before ver 37. Observ 4 Observ 4. In that our Saviour speaking of the offences and wrongs which should be committed against his true Disciples doth make mention of the humility of his Disciples calling them little ones in regard of humility thereby to imply that the more humble and lowly they were the more apt they should be to be offended or scandalized by wrongs and abuses offered to them in the World Hence we may gather That the more humble and lowly the Saints of God are in their behaviour and carriage the more apt they are to be scandalized by wrongs and abuses offered to them in the World The more apt to be condemned and abused by profane men c. Their humility and lowliness of carriage before God and amongst men is an occasion oftentimes to make them be the more contemned and abused by men of this World The more humble David was the more apt no doubt he was to be despised and wronged by Saul and by Absolon his own Son So the Disciples of Christ the more humble in their carriage and like unto little Children the more subject they were to contempt and injuries in the World to be hated persecuted imprisoned yea put to death for Christ's name So the Martyrs c. Luke 18. The humble Publican was contemned and vilified by the proud Pharisee and that so much the more as is likely because of his humble and lowly carriage So those Believers Hebr. 11. 37. as they did excel in humility for true Faith and true humility alwayes go together so were they greatly contemned and abused in the World Use 1 Use 1. See how contrary the practice of the Word is to the will of God! For whereas the Lord would have his Saints to be loved and honoured the more for their humility on the contrary the World takes occasion from their humble carriage to contemn and abuse them the more Take heed therefore how we conform to the practice of the World in this or other matters Vse 2 Use 2. See how needfull for us if we profess to be in the number of Gods true Saints to love and honour such Christians as are truely humble and do shew it in their carriage For the more apt the World is to contemn and abuse such the more ought we to honour and shew love to them God will have such humble Christians to be greatly loved and honoured and Who shall love and honour them if we do not seeing the world doth rather dishonour them by all kind of contempt wrongs and abuses offered to them Mark 9. 42. And whosoever shall offend c. Octob. 21. 1627. THese words contain a threatening of a grievous Judgment or Punishment denounced by our Saviour against such as shall offer wrong or injury to his true Disciples In which Threatening are three things contained 1. The Persons against whom it is denounced described by the sin which they commit and are guilty of Such as shall offend Christ's Disciples 2. The Persons against whom the former sin should be committed viz. good Christians described two wayes 1. By the Name or Title given them by our Saviour in that he calls them his little â—nes 2. By one special property Such as believe in him 3. The Judgment it self threaâ—ned against any that shall offend such Better for him that a milstone c. Touching the first I have spoken viz. the persons threatned c. In part also of the second which is the persons offended viz. of the first thing by which they are here described which is the Name or Title given them being called little ones Now followeth the second thing by which they are described viz. Their special quality or property in that they are said to be Believers in Christ That believe in me That is who do not only believe me to be the true Messiah but do by faith rest on me onely for salvation as the words were explained before But for more full opening of them it is needful to speak something here briefly touching the nature of true justifying and saving faith such as our Saviour here speaketh of Which may thus be described as ye have often been taught at other times True faith is a grace of the Spirit by which a Christian doth apprehend and apply Christ and his benefits to himself in particular 1. It is a grace of the Spirit That is such as is wrought in us by the sanctifying Spirit of God which is therefore called the Spirit of faith 2 Cor. 4. 13. and Phil. 1. 29. To you it is given to believe on Christ c. 2. Whereby a Christian doth apprehend and apply Christ c.
do not yet feel it labour and strive unto this practice of faith especially then when thou feelest the burden of thy sins and fearest God's wrath Then especially labour by faith to cast thy self upon Christ and to rely on him for pardon of sins c. Observ 3 Observ 3. In that our Saviour joyneth these two Properties together in his disciples 1. That they were little ones in humility 2. That they were believers in him hence we may gather That true faith and true huâ—â—lity go alwayes together in such as are good Christians they are inseparably joyned as the cause and the effect in every true Christian faith being the cause and humility the effect and such an effect as is never severed from the cause See this in the Publican Luke 18. he was both a true Believer as appears in that he went away justified which could not be without faith and withall he was very humble in himself as appeared by his carriage looking downward and standing far off c. So Luke 7. in that woman that washed Christ's feet with her tears c. Matth. 8. 8. the Centurion excelled in faith and likewise in humility thinking himself unworthy that Christ should come under his roof c. Reas 1 Reasons 1. There is a connexion of all sanctifying graces of the Spirit in the regenerate especially of such as are fundamental and most necessary to salvation so as he that hath one hath all in some measure Therefore he that hath faith must needs have humility 2. By true faith the Believer doth apprehend God's mercy in Christ for the pardon of his sins which cannot be without a true feeling of sin and godly sorrow for it which is the ground of true humility 3. Faith doth apprehend Justification by free grace and mercy of God without any merit or worthiness in the person and so causeth the Believer to deny himself and his own righteousness in the matter of his Justification and so to be humble Vse 1 Use 1. See here again how we may try and know true faith in our selves viz. by this inseparable effect and companion of it which is true humility if thou be truly humble and lowly in heart and in thy whole â—aâ—riage even as a young child And this argues thee to be a believer in Christ and to be indued with some measure of true faith which is the mother of humility c. Use 2 Use 2. If we would be truly humble as little children c. as we must be if ever we come into the Kingdome of Heaven then labour first for the grace of true faith to apprehend God's mercy in Christ Jesus for pardon of sins c. This will cause and bring forth in us true godly sorrow and grief for thy sins and so work true humility for a heart truly broken for sin is alwayes an humble heart True faith will cause thee to deny thy self and all that is in thee in the matter of thy Justification and Salvation and make thee go and seek to Christ alone and this will make thee truly humble c. Now followeth the third and last thing to be spoken of in this Threatening denounced by our Saviour against such as offend or wrong his true Disciples viz. the grievous punishment threatned against such set forth by comparison to the punishment of such malefactors as were wont to be drowned in the Sea with a stone about their neck c. Observ 1 Observ 1. The Lord will most severely judge and punish such as give offence to his Saints and servants by any wrong or injury offered unto them As he will reward such as do good to his Saints as we heard before in the Verse foregoing so he will severely punish such as wrong them This may appear in that our Saviour here denounceth such a grievous threatening of Judgment against such that it were better for one to have a milstone hanged about his neck c. This shews that the Lord will severely punish and be revenged of all such as offer wrong to his true Servants and that both in this life and after this life 1. In this life with temporal Judgments Gen. 12. 3. the Lord telleth Abraham that he would curse such as cursed him And we have Examples of the temporal Judgments of God inflicted in this life upon such as have wronged or abused his faithful Servants and not only upon particular persons but upon whole families as upon Pharaoh and his house for taking Abraham's wife from him wrongfully Gen. 12. 17. So upon Abimelech King of Gerar and his house for the same sin Gen. 20. 18. Therefore Psal 105. 14. it is said He reproved Kings for their sakes viz. not onely in words but really by plaguing and punishing them for his servants sakes yea upon whole Nations Matth. 23. 35. Our Saviour threatens the Jews that upon them should come all the righteous blood of God's servants that had been shed upon the earth from the blood of Abel unto the blood of Zacharias c. The Histories of the Church are full of examples in this kind viz. of God's Judgments in this life upon the persecutors of his Saints c. 2. After this life God will most severely punish such as offend and wrong his faithful servants by eternal Judgment and damnation in Hell if they repent not This is chiefly implyed in this place when our Saviour sayes It were better for one to have a milstone c. Therefore also Matth. 18. 7. a Woe is denounced against such as are the cause of such offences and injuries against the Saints of God 2 Thess 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire c. And if it be so that the Reprobate shall be condemned at the last day for not doing good to the Saints of God Matth. 25. 41. how much more for doing them hurt c. Use 1 Use 1. This serves for the terrour of all such as are guilty of this sin of offending the Saints or Servants of God by any wrongs injuries or abuses offered to them in word or deed Let them know and be assured that howsoever the Lord do for a time permit and suffer them to wrong or abuse his Servants yet he will not alwayes suffer it but will in due time most severely punish and be revenged on them for all the wrongs they have offered to his servants He hath threatened to do it and it is just with him to do it and therefore he will most certainly doâ—st The wrongs and abuses offered to his Saints and Servants are so many indignities done against the Lord himself and so doth he esteem them and therefore cannot but severely judg and punish such both in this life and after this life in Hell who are guilty of this sin of offending and scandalizing his servants by such wrongs and
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
is better for thee It is a less evill or inconvenience and a greater good unto thee To enter into life maimed That is with the loss or want of such things as are dear and pretious to thee in this World to be made partaker of eternal life and glory in God's heavenly Kingdome So afterward ver 45. and 47. Better to enter into the Kingdome of God with one eye c. Then having two hands to go into Hell That is then with the fruition and enjoying of these things which are dear to us in this World to be cast into that estate or place of everlasting torments prepared for the wicked after this life Hell The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Originally an Hebrew word signifying the Valley of Himom which was near to Jerusalem where the Israelites imitating the Gentiles did cruelly sacrifice their Children by fire to Idolls Jer. 7. 31. and Josh 15. 8. Hence translated to signify the place appointed for the eternall torments of Reprobates after this life Into the fire that never shall be quenched This not to be understood properly of such material or natural fire as is in use amongst us which is maintained by Wood or other such fewell for such fire as this cannot work upon the Soul as the fire of Hell shall do upon the Souls of the damned in Hell It is therefore a Metaphoâ—ical speech whereby the torment and punishment of Hell is compared unto the burning of the body with material fire in respect of the terribleness and grievousness of the pain which of all bodily pains is most sensible and grievous And it is said to be unquenchable fire the more to aggravate the grievousness of that hellish torment in that it shall never have end Where their Worm dyeth not i. e. The worm of the damned Reprobates in Hell Now for the conceiving of this we must know that in these words our Saviour doth allude unto Esay 66. the last verse Where the Lord himself speaking of the great slaughter and destruction that should be of the enemies of his Church he saith that the people of God shall go forth and see the Carcases of the slain and that their worm shall not dye nor their fire be quenched that is to say those worms which shall gnaw and feed on some of the Carcases shall not cease but continue to feed on them till they be eaten up and that fire with which others of their Carcases shall be burned as the manner was shall not go out but continue burning till it hath consumed those Carcases So in this place when our Saviour speaking of the punishment of the damned in Hell saith that their Worm dyeth not c. his meaning is hereby to set forth the grievousness of that punishment by the continuance and eternity of it viz. that the wrath and curse of God seizing upon them in Hell shall be as a Worm never dying which shall continue for ever gnawing upon their Souls and Consciences and like unto a fire unquenchable which shall never cease to burn and torment them So afterward ver 46. and 48. The words being explained consider in them three things 1. An admonition or warning given by our Saviour to his Disciples to avoid occasions of sin or to remove and seperate from themselves all such occasions of sin though never so dear unto them If thy hand offend thee cut it off So afterward If thy foot or eye offend thee c. 2. A reason enforcing the Admonition from the benefit and good that will come of avoiding and cutting off such occasions of sin in that it will be a means to further a Christian toward the attainment of eternal life the greatness of which benefit our Saviour setteth forth by comparing it with the contrary danger that will ensue if a Christian do not cut off such occasions of sin He is in danger to be cast to Hell Now our Saviour affirmed that it is better for him to enter into life with the loss of those things which are dear and pretious to him in this World then to go to Hell with the fruition and enjoying of such things as are dear and pretious to him in this World 3. A description of the punishment of the wicked in Hell 1. By the grievousness of it compared to fire and to a worm gnawing c. 2. By the continance Their worm dyeth not and the fire is never quenched Now these things are not onely propounded by our Saviour but repeated and urged three several times and that not in vain but thereby to shew the weight and importance of the matter spoken of and so to move us to yield the more to regard this admonition of our Saviour and to yield obedience to it Now follow the Instructions to be gathered from the several parts of the Text before propounded First from the admonition If thine hand offend thee cut it off And ver 45. and 47. If thy foot or eye offend thee c. Observ 1 Observ 1. That Christians ought to set themselves against the occasions of sin in themselves being carefull to shun and avoid them and to seperate themselves from the same not onely to avoid sin it self but the occasions of it that is to say whatsoever is or may be a stumbling block to them in the wayes of God occasioning or causing them either to commit that which is evill or to omit or neglect any good duty which God requireth Our Saviour warneth us here to cut off our hand or foot and to pluck out our eye if it offend us that is to remove and put far from us every thing that is or may be in likelihood an occasion unto us of stumbling and falling into sin To shew how carefull we should be not onely to shun sin but the very occasions of it that is all provocations and means of enticing us to evill or which may hinder us in our duty to God Jud. ver 23. Hate even the Garment spotted by the flesh that is shun all occasions of being infected with the contagion of sin even as in time of the law they were to shun the very garments of such as were tainted with the Leprosy or otherwise legally unclean See also 1 Thess 5. 22. The Scripture not onely forbids particular sins but the occasions as of drunkenness Prov. 23. 20. Of anger Prov. 22. 24. Job 31. I made a Covenant with mine eyes c. David Psal 119. 37. Now the occasions of sin which we are to resist and avoid are sundry 1. Our corrupt and sinfull lusts These are great causes and occasions of entising and drawing us to actual sins And therefore we ought carefully to avoid these occasions of sin which is done by using all means daily to mortify this corruption of nature and sinfull lusts in our selves as Prayer Meditation in the Word of God c. 1 Pet. 2. 11. Abstain from fleshly lusts which fight against the Soul How do they fight against the Soul
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
many oppressions under the Sun c. It is because the World is full of men and there is not one of all these perfectly good or free from corruption of sin but all are naught though not in the same degree and have much evil and corruption of sin in them which is the cause of such oppression wrongs and abuses offered by one to another No marvail if one Wolf bite another Homo homini lupus c. See Matth. 10. 17. Paul fought with beasts at Ephesus Therefore let us so long as we live in this World make account of wrongs and abuses to be offered us by men in word and deed remembring amongst whom we live amongst men who are not perfectly good no not one of them but full of naughtiness and corruption and therefore by nature apt to wrong and abuse others See then the folly of such as say They will not be wronged c. Such may go out of this world and seek to live in another world if they could where there are no men but such as are perfectly good and so no wrongs and injuries to be suffered They had need to live in a world of Angells not of men c. Vse 6 Vse 6. Lastly Seeing there is no man perfectly good but all are tainted with much evill and corruption of sin see what need we have of Patience Meekness and long-suffering to bear with the evill and corrupt manners and disposition of those with whom we live lest otherwise we be moved to impatiency or provoked to inordinate passions unbeseeming us c. Haud minima portio patientiae et crucis est experiri et ferre proximi molestos mores c. Luther postill Major fol. 17. A. Therefore Hebr. 10. Ye have need of Patience c. So have we of meekness and long-suffering Pray therefore and labour for them else is there no living for us in the World or amongst men Mark 10. 18. And Jesus said unto him Why callest thou me good c. July 6. 1628. OUr Saviour's answer to the question moved to him by the young Ruler consisting of two parts 1. An expostulation with him for calling him good with a reason thereof Because no man is good but one c. 2. A prescription or direction what to do if he look to be saved by his good works He must keep the Commandments of the Moral Law c. Of the first The meaning was shewed before and some matter of Instruction also handled partly from the words in general and partly from the latter words of the verse which contain the reason of our Saviour's expostulation In which words are two propositions or points of Doctrine contained 1. That no meer man is absolutely or perfectly good of himself 2. That God onely is absolutely and perfectly good of himself Of the first I have spoken before Now followeth the second where first I will speak something of the goodness of God in general and then come to the particular Doctrine gathered from the words That God is good may appear by sundry places of Scripture in which goodness is ascribed to him as Psal 34. 8. Taste and see that the Lord is good c. Exod. 33. 19. The Lord himself promiseth to make all his goodness pass before Moses c. aâ—d chap. 34. ver 6. Abundant in goodness Now God is good two wayes or in two respects 1. Essentially in himself in respect of his own Nature and Essence yea thus he is not onelâ— good but in the highest degree yea goodness it self And this goodnesse doth imply and include in it â—â—ree things especially 1. The absolute perfection of Gods Nature and Essence or Beeing which is such as nothinâ— is wanting unto it or defective in it nothing can be added unto it to make it better Now the Esseâ—â—ial goodness of any thing doth consist in the perfection of the Nature and beeing of it Therefore when â—od is said to be Essentially good this implyes the absolute perfection of his Nature which maketh â—â—m to be good 2. It implies further the amiableness of his Nature that he is of such a Nature and disposiâ—â—on as â—s most amiable that is exceedingly to be loved and desired For thus the Philosophers do truely define thâ— goodness of a thing to be that which maketh it amiable and desireable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. 1. So when God is said to be good yea goodness it self this implyes that he is of such a nature and Essence as is most amiable and desireable 3. It implies the kind and gracious Nature of God Exod. 34. 6. and Tit. 3. 4. After that the kindnesse and love of God c. 2. God is good effectually towards his Creatures and particularly to Mankind in that he â—oth communicate his goodness that is the perfection and amiableness of his Nature to them in some degee Psal 33. 5. And this goodness of God is twofold 1. Common and general toward all Creatures and consequently toward all man-kind even to â—he wicked and reprobate whereby he doth bestow many common blessings upon them as natural life and beeing heâ—lth wealth c. Psal 145. 9. The Lord is good to all Psal 104. 27. The eyes of all Creatures â—ait upon him c. He openeth his hand and they are filled with good 2. His more special and peculiar goodness which he sheweth toward his true Church and Faithâ—â—ll people whom he blesseth with spiritual and saving blessings in Christ enlightning them with saving knowledg of his Will forgiving their sins c. Psal 73. 1. Truly God is good to Israel even to such as are of a clean heart And Lam. 3. 25. The Lord is good unto them that wait for him and to the soul that seeketh him Now followeth the particular doctrine contained in the words That God alone is absolutely and perfectly good of himself Here are three things to be shewed 1. That God is good of himself 2. That he is absolutely and perfectly good 3. That God alone and none besides him is absolutely and perfectly good Of the first He hath his whole Nature and Being from himself in which respect he is called Jehovah and Ehjeh or I am Exod. 3. 14. Now if he have his whole Nature and Essence from himself then also all his essential Properties as his goodness c. Of the second That he is absolutely and perfectly good may appear 1. In that he is essentially good yea goodnesse it self in the abstract as we have heard 2. In that there is no mixture of any evill at all in him Psal 5. 5. Evill shall not dwell with him He is light and in him is no darkness at all 1 Joh. 1. 5. 3. In that he is also unchangeably good Jam. 1. 17. Every good gift cometh from the Father of lights with whom is no variableness c. Of the third That God alone and none besides him is thus perfectly and absolutely good of himself 1. He onely is good
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
Disciple c. A speech borrowed from Schollers and servants who use to follow and attend upon their Masters and Teachers thereby shewing themselves to be their servants or Schollers One may be said to be Christ's disciple two wayes 1. In outward profession of his Name and Truth 2. In life and practice answerable Doctr. Doctr. See here what every one is called unto who is called to be a Christian he is called to be the disciple and servant of Christ by outward profession of his Name c. and so to shew himself in his life and practice 1 Cor. 7. 22. There are two branches of this doctrine 1. That every Christian is called to be the disciple and servant of Christ in outward profession of his Name and Doctrine 2. That every Christian ought to shew and approve himself to be the true disciple and servant of Christ in life and practice Of the first Thus proved Matth. 10. 32. Whosoever shall confess me before men him will I confess before my father c. This shews that every Christian is called to this duty of confessing or professing the Name and Doctrine of Christ before men Rom. 10. 10. With the heart man believeth unto righteousness and with the mouth confession is made to salvation Of the second As a Christian â—â— called to be Christ's disciple in outward profession at this Name and Truth so also to shew and approve himself to be the disciple and servant of Christ in his life and practice so carrying himself as becometh the true disciple and servant of Christ Joh. 12. 26. Quest Quest How is a Christian to shew and approve himself a true disciple and servant of Christ in life and practice Answ Answ Sundry wayes Especially these 1. By renouncing the service of all other Lords and Masters which are opposite to Christ and may hinder him in his obedience to Christ as the service of Sin Satan and the World c. This a Christian is called unto and promiseth in his baptism 2. By believing in Christ as his only absolute Lord and Saviour and resting on him for salvation 3. By yielding all conscionable obedience to his Will and Commandements as a dutiful servant to his Master Matth. 17. 5. Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 4. By imitating the example and practice of Christ in those things wherein he hath propounded himself in his Word as a Pattern for us to follow Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet For I have given you an example c. Matth. 11. 29. Learn of me for I am meek and lowly c. So Paul 1 Cor. 11. 1. Be followers of me as I am of Christ c. Use 1 Use 1. See the great honour and dignity of a Christian even in this life in that he is called to be the disciple and servant of Christ Jesus in profession and practice which is a most honourable Calling and so accounted in Scripture as 1 Cor. 7. 22. He that is called to Christianity being free is Christ's servant And the Apostles account it their honour to be Christ's servants as Paul Rom. 1. 1. and the other Apostles To comfort us against the contempt which is cast on us by the World for the Name and Profession of Christ c. Use 2 Vse 2. To convince many amongst us not to be answerable to their Christian Calling and therefore not to be good Christians because they do not shew themselves true Disciples and servants of Christ in profession and practice Touching Profession of Christ's Name and Truth before men some are ashamed of it ashamed to speak of the Word of Christ or make any profession of it before others when they are called to it and might thereby glorifie God or do good to others Such must remember that Mark 8. 38. Whosoever shall be ashamed of me and of my Words c. Touching life and practice how many are there who do thus shew and approve themselves to be Christ's true disciples and servants how few that so carry themselves as becometh Christs Disciples c. Do not the greatest part rest in a bare outward profession of Christ's Name and of being his disciples without care or conscience of living answerably How few that have truly renounced the service of sin and sinful lusts and of Satan and the World Nay on the contrary they do still follow these and obey them as their Lords and Masters they walk after their lusts and after Satan c. How few that do submit themselves readily and willingly to Christ's teaching in his Word and by his Ministers Nay on the contrary they contemn them c. How few also that yield true obedience and subjection to the Will and Command of Christ in their lives How few that do imitate Christ's example in practise of those graces and vertues of love humility meekness c. wherein he hath propounded himself a pattern to us in his Word This shews how few true disciples Christ hath now adayes in that there are so few that do thus follow him c. Use 3 Use 3. To exhort and stir up every one of us who are called to be Christians and consequently to be Christ's true Disciples in profession and practice to look unto it that we be indeed answerable to this our calling being careful to shew our selves to be true disciples and servants of Christ and that not only in outward profession of his Name and Truth but especially by our life and practise carrying our selves as becometh the true disciples and servants of Christ To this end we must first truly renounce and forsake all other Lords and Masters which may hinder us in the service of Christ as Sin Satan and the World Then we must submit and yield our selves as tractable and obedient disciples and servants to Christ yielding our selves to be taught by him denying our selves and our own wills to obey his remembring that Matth. 7. Not every one that saith Lord Lord c. Lastly we must also shew our selves disciples of Christ by our care to imitate his example in life and practice Mark 10. 21. Take up the Crosse and follow me Sept. 23. 1628. NOw followeth the third and last Duty enjoyned by our Saviour to this young Ruler viz. To take up the Crosse The meaning of this also was shewed before See Chap. 8. 34. Doctr. 1. That every true disciple and follower of Christ must make account of the Crosse that is to be tryed and exercised with afflictions in this life yea with many and great troubles c. Of this see before Chap. 8. 34. Doctr. 2. It is the duty of every true disciple of Christ to submit himself patiently to the beaâ—ing of the Crosse that is of all afflictions which come upon him or happen unto him in his Christian course This our Saviour here requireth of this young Ruler
and forward on all occasions to teach such as our Saviour was to instruct his own Disciples See before Verse 10 c. Now followeth the Matter or Doctrine it self which our Saviour now took occasion to teach his disciples namely touching the difficulty of rich mens entring into the Kingdom of God This doctrine he propoundeth here by way of admiration the more to set forth the difficulty How hardly c. With how great difficulty implying that it is not without great and wonderful difficulty They that have riches Such as abound in worldly wealth as this young man did Enter into the Kingdom of God That is Come to be partakers of eternal life and glory in Gods heavenly Kingdom after this life Compare these words with Verse 17. Doctr. 1 Doctr. 1. That it is a very hard and difficult thing for rich men who abound in worldly wealth to be partakers of eternal life in Gods heavenly Kingdom This is plainly taught here by our Saviour when he saith by way of admiration How hardly shall they that have riches c. And again Verse 25. It is easier for a Camel c. Hence it is that in Scripture we read of so few rich men abounding in wealth that were truly religious and consequently saved I say few in comparison of the multitude and common sort of great and rich men of the world especially in the times of the New Testament 1 Cor. 1. 26. Not many mighty not many noble are called c. On the contrary Matth. 11. 5. The poor have the Gospel preached to them And Jam. 2. 5. Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom c. Such were the Disciples of Christ and other Believers for the most part in our Saviour's time Poor and mean men not of the greater or richer sort Joh. 7. 48. Reason Reason Rich men have many and great hinderances to keep them from eternal life and that by reason of their wealth yea riches themselves are great and dangerous impediments to hinder the owners and possessours of them from God's Kingdom though not simply of themselves yet occasionally by reason of man's corruption being so apt to abuse them and so to be hindered by them c. More particularly Riches are apt to hinder their owners from the Kingdom of heaven two wayes 1. By being Instruments and occasions of sin unto them yea of many dangerous sins as of pride covetousness unjustice oppression and many other like sins all which sins are so many hinderances to keep rich men from the Kingdom of heaven 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in perdition and destruction 2. By hindering them in the practice of those good and holy duties by which they should be helped and furthered towards the attainment of eternal life Riches are apt to take up and possess the hearts and minds of rich men with cares and thoughts of the world so as they cannot be free or fit to serve God by practise of good duties of prayer hearing and reading of the Word Meditation c. and so to work out their own salvation Matth. 6. 24. No man can serve two Masters c. Ye cannot serve God and Mammon Luke 14. Those that were invited to the spiritual Supper were hindered from coming to it by the care of their Farms Oxen c. And as Riches are an occasion of hindering men in the practice of holy and religious duties so also they hinder the fruit and benefit which should be reaped by such holy duties Matth. 13. 22. The care of this world and deceitfulness of riches choak the Word c. Use 1 Use 1. Hence gather That eternal life is not a common benefit which all shall be partakers of for then it should not be hard but easie for all sorts and so for rich men as well as poor to attain unto it Common thingâ— are easily attained to by all but things hardly attained to are usually rare and such as but few do attain unto Such a thing is eternal life no common benefit belonging to all but peculiar to some onely and those the smallest number in comparison of the rest Matth. 7. Strait is the gate and narrow the way c. which being so must stir up every one of us to strive the more to enter in at that strait gate as our Saviour warneth us Luke 13. being so much the more careful to work out our salvation with fear and trembling Phil. 2. 12. Use 2 Use 2. See here again how dangerous a thing it is to be rich in this world and to abound in wealth unlesse God give special grace withall to use their wealth to Gods glory and so as not to be hindered thereby in the way of salvation c. But of this before upon the former Verse See Luke 6. 24. Use 3 Use 3. See how little cause there is for any to desire or seek much after worldly wealth and riches seeing it is so hard a matter for rich men to be partakers of Gods heavenly Kingdom and seeing riches are so great and dangerous occasions to hinder the owners and possessors of them from eternal life Therefore we should follow the counsel given by Solomon Prov. 23. 4. Labour not to be rich Why should we desire or seek those things which when we have them are so far from doing us good or making us happy that on the contrary they are like rather to prove dangerous snares and hinderances to keep us from the Kingdom of heaven Why should we seek those things which are like to be occasions of sin unto us and impediments to hinder us in all good and holy duties c. to steal away our hearts from God to choak his Word in us c. No cause then to labour or travel to be rich but on the contrary rather great cause to desire and be contented with a poor or mean estate as best and safest So we are taught in the Lords Prayer to ask no more but daily bread and Prov. 30. 8. Agur thus prayeth Give me neither poverty nor riches but feed me with food convenient for me And 1 Tim 6. 8. the Apostle saith Having food and rayment let us be therewith content Use 4 Vse 4. See what cause there is for Rich men to pray and labour for the special grace of Gods Spirit whereby they may be enabled to overcome those great difficulties and impediments which are in their way to hinder them from eternal life that they may be preserved from those dangerous sins whereof riches are the usual occasions and instruments and that they may not by them be hindered in the practice of those holy and religious duties which are required of them for the attainment of life everlasting Seeing it is so hard a matter for such rich men to be saved as having so many and great hinderances by
over their Subjects that is to say any external tempoâ—al or worldly Dominion c. over the bodies goods or outward estate of others but to content themselves with that spiritual power and authority committed to them in respect of the souls and consciences of men which power conâ—isteth in the dispensing of the Word and Sacraments and in the use and exercise of the spiritual discipline of the Church c. 1 Pet. 5. 2 3. Feed the flock of God which is among you taking oversight thereof c. not as being Lords over Gods heritage c. Use Use To condemn the practice of the Pope and of his Popish Clergy usurping a tempoâ—all and externall power and jurisdiction over the Church of God and over the Pastors and Ministers of the Church flat contrary to this prohibition of our Saviour given to his Apostles and in them to all other Ministers of the Ghurch Mark 10. 43 44 45. But whosoever will be great among you shall be your Minister c. July 12. â— 1629. OUr Saviour having dehorted and disswaded his Disciples from the sin of Ambition in seeking after worldly honour and preheminence one above another by the example of the Rulers of the Gentiles who affected such honour and preheminence above others Now on the contrary he exhorteth them to the practice of true humility in submitting themselves as servants one to another and this he presseth upon them by his own example and practice Where 1. Consider the exhortation it self Verse 43 44. 2. The Reason enforcing it or Motive so to submit themselves c. From his own practice Verse 45. Whosoever will be great among you Whosoever desireth to be truly great and honorable or eminent among you viz. in God's accompt and in the accompt and estimation of his true Church shall be your servant Or Let him be your servant as it is Matth. 20. 26. for the future tense of the Indicative is put for the Imperative Mood by an Hebraism as it is oftentimes The meaning is Let him humbly submit himself to do the meanest duty or service to his fellow-Disciples in way of procuring and furthering their good And whosoever will be chief c. The same thing in effect is again pressed in other words by our Saviour to shew the weightiness of the matter and the more to affect and move the Disciples to obey his Admonition or Exhortation shall be servant of all Or Let him be servant of all Note That in these words our Saviour seemeth not-only to exhort his Disciples to the practice of humility towards one another but withall to intimate unto them the nature and quality of their Apostolical Office and Function unto which he had called them and how they ought to carry themselves in execution of it viz. as Ministers and servants unto the Church and People of God in way of procuring the good of others For having before forbidden them to usurp or take upon them any such temporal power and authority as the Magistrates and Rulers of the Gentiles did then exercise over their Subjects Now on the other side he puts them in mind of the nature and quality of that Apostolical Office and Function in the Church unto which he had called them that it was a Ministery and service rather than a dominion or Lordship c. Observ 1 Observ 1. That one good remedy and means to resist and reform any sin or corruption in our selves is to strive to the practice of the contrary grace and vertue c. Observ 2 Observ 2. The only and best way to attain unto true honour and dignity before God and in the accompt of the Church of God is to humble and abase our selves c. Observ 3 Observ 3. How far we ought to submit and humble our selves one towards another or towards others for their good so far as to become servants to them being content to do any duty or service to them though never so mean for the procuring and furthering of their good c. See these three first Observations before Chap. 9. Verse 35. Observ 4 Observ 4. In that our Saviour directs this Exhortation to his 12 Apostles being Ministers of the Church hence gather That of all other Christians especially the Pastors and Ministers of the Church ought to practise true humility in submitting themselves both one towards another and towards all others in the Church of God As they of all others should be farthest from ambitious aspiring to worldly honour as we heard before so they should of all other be foremost in practice of true humility being patterns of it to others as in all other holiness of life 1 Tim. 4. 12. So was Paul Act. 20. 19. he served God with all humility of mind c. and 1 Cor. 9. 19. He made himself servant to all c. 1 Tim. 3. 6. A Bishop or Pastor may not be a Novice in Christianity lest he be puffed up with pride c. which shews that a Minister should be far from pride and on the contrary should be eminent in the grace of humility Observ 5 Observ 5. The nature and quality of that Office and Function to which all Pastors of the Church are called it is a Ministery and Service not an outward Dominion or Lordship They are not called to exercise such a Lordship in the Church or over it but to serve the Church by execution of their Ministerial Office Act. 1. 17. the Office of the Apostles is called a Ministery much more is this true of the Office of all other Pastors of the Church Hence also they are called Ministers 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ c. and 1 Cor. 3. 5. Who is Paul and who is Apollo but Ministers by whom ye believed c. Vse Use See the pride and hypocrisie of the Pope or Bishop of Rome professing himself to be a Pastor of the Church and calling himself Servant of God's servants and yet refusing to carry himself as a true Minister or servant of the Church refusing to do service to the Church by execution of the Ministerial Office of a Pastor in preaching the Word and administring the Sacraments c. And instead hereof usurping an absolute dominion over the Church both in things spiritual and temporal taking upon him to make Laws binding the conscience c. Thus he is in Name and Title a Servant of the Church but indeed and truth carrieth himself as an absolute Lord of the Church exercising a tyrannical power and jurisdiction in and over the same It followeth Verse 45. For even the Son of man c. The reason to move them humbly to submit themselves as servants one to another From his own example and practice who came into the world to this very end not to be ministred unto but to minister c. that is to do service unto others for their good An argument from the greater to the lesse So
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
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiâ—y of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâ—dg the words and sentences of the same as occasion was offered yea the very Children had learned to crâ—â— Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ— the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
riding into the City of Hierusalem This Gratulation is implyed in the word Hosanna twice repeated which as we have shewed before is not only a word of Prayer but also of publick Joy and Gratulation or Thanksgiving c. The second thing contained in the words is a form of publick Prayer or Petition which the people make unto God for the Person and Kingdom of Christ the Messiah 1. For his Person in these words Hosanna Blessed be he that cometh c. Hosanna in the highest 2. For his Kingdom in these words Blessed be the Kingdom of our Father David c. Of the first The joyful Gratulation c. Observ Observ We ought to rejoyce and be thankful unto God for the coming of Christ the Messiah unto us and for the manifestation of his Kingdom and glory amongst us at any time whensoever we take notice hereof And not only so but we are to shew and express our joy and thankfulness by all outward signs and tokens of it So did the people here by crying Hosanna to Christ as he came riding into Hierusalem Zach. 9. 9. Rejoyce O Daughter of Zion c. Thy King cometh unto thee Of the second The Prayer for the Person and Kingdom of Christ 1. The prayer for the Person of Christ In it are three things expressed 1. The matter of their Petition what it is they desire or pray for viz. The safety and prosperity or happiness of their Messiah and King in these words Hosanna blessed be he c. 2. The Person for whom they pray and desire this viz. Christ the Messiah and King of the Church He that cometh in the Name of the Lord. 3. To whom they make this Prayer viz. To him that dwelleth in the highest Heavens that is to God Quest Quest How may Christ be said to come to us and to manifest his Kingdom amongst us seeing he is now in Heaven c Answ Answ He may be said to come unto us when he doth give unto us his Word and Sacraments sending his Messengers and Ministers to us to preach In these and by these he cometh to us And we are to rejoyce and be thankful for his coming thus unto us Act. 8. 8. when the Gospel was first preached in Samaria by Philip it is said There was great joy in that City So likewise the Kingdom of Christ may be said to come unto us when the Gospel of the Kingdom cometh and is preached to us as Luke 10. 9. when our Saviour sent forth his 70 Disciples to preach the Gospel to the Cities of Judea he bade them tell those to whom they came That the Kingdom of God was come nigh unto them But especially the Kingdom of Christ is then manifested amongst us when the Ministery of his Word and Gospel hath good success working effectually for the Conversion of souls and for the confirming of such as are already called When the Word of God doth run or hath free course and is glorified as it is said 2 Thess 3. 1. Therefore whensoever we see it to be so we ought greatly to rejoyce and to be truly thankful to God expressing our joy and thankfulnesse by all signs and tokens of it We have then cause to cry Hosanna Blessed is he that cometh c. Blessed be the Kingdome c. In the second Petition we pray for the coming of Christ's Kingdom Therefore rejoyce and be thankful when it cometh Vse Use See the sin of those who are so far from shewing joy and thankfulnesse for the coming of Christ and for the manifestation of his Kingdom amongst us by the Ministery of his Word that they think it rather a burden and are apt to grow weary of Christ's presence and could be content he should depart from them again Mark 11. 10. Blessed be the Kingdom of our Father David c. Octob. 18. 1629. HEre followeth the second thing contained in the words of this Acclamation viz. A form of publick Prayer conceived and uttered by the people for the Person and Kingdom of Christ the Messiah And 1. Of their Prayer for the Person of Christ in these words Hosanna blessed be he that cometh c. Where three things are to be considered c. ut suprà 1. Touching the matter of their Petition what it is they desire or pray for viz. the safety and prosperity of Christ their King and Messiah Hosaâ—na Blessed be he c. Observ 1 Observ 1. Here take notice of the ignorance and common errour of the Jews touching the person of Christ They were ignorant of his God-head not yet knowing him to be the natural Son of God but supposing him onely to be a great and extraordinary Prophet sent from God such as they conceived the Messiah should be yet such a Prophet as was onely man and not God So Matth. 21. 11. ut supra Hence it is that they do here cry Hosanna to him c. praying unto God to save bless and prosper him which they would not have done if they had believed him to be true and very God for then they would rather have Prayed unto him c. Vide Jansen Harm in Joh. 1. 49. Observ 2 Observ 2. Though they were ignorant of Christ's person yet bâ—cause they cryed Hosanna to him with a good affection and true desire of honouring him therefore he diâ— accept of this honour and did not reject or refuse it to teach us that where there is an upright affection and true desire of honouring Christ he doth accept of the same though it be joyned with ignorance in some circumstances of that honour which we perform unto him If we do not err in the substance of that honour or service which we perform unto him but onely in the manner or circumstances he is ready to pardon this ignorance and to accept of the true and sincere affection of our hearts untill such time as he shall reveal further knowledg to us Observ 3 Observ 3. In that they shew their love to Christs person in praying for him though it were ignorantly Hence we may learn that we ought to shew and express our love to Christ not by praying for him who hath no need of our Prayers but by other fruits of love shewed by the effects of it as occasion is offered If this people shewed such affection to Christ supposing him to be onely a great Prophet or man of God sent to them as their Messiah and Saviour how much more ought we who know and believe him to be the natural Son of God as well as man c. Not enough for us to be affected in heart with love unto him but we must express it by all fruits of love outwardly c. This is true love to Christ Quest Quest How or by what fruits c. Answ Answ By these especially 1. By love to his Word and Ordinances to his Sacraments Sabbaths c. rejoycing and delighting in these c. loving to hear his Word to read it
to pray for the happiness or prosperity of it because that Kingdome cannot but be happy and prosperous neither is there any thing that can hinder the happinesse and prosperity of it when the due time shall come for the accomplishment of it Of the second The prosperity and happiness of Christ's Kingdom stands in two things especially 1. In the plentiful revelation of those means which are ordained of God for the erecting and establishing of Christ's Kingdom As 1. The publick Ministery of the Word and Sacraments 2. The calling and sending forth of faithful Pastors to preach the Word and administer the Sacraments 3. The calling and sending of Christian Magistrates who by their authority may take order for the erecting and establishing of the publick Ministery in the Church 4. Christian Schools of Learning which are the Seminaries and Nurseries of the Church to furnish it with able Ministers Now when God doth in a good and plentiful manner reveal or send these means to us which seem to advance Christ's Kingdom then may his Kingdom be said to prosper 2. The Prosperity of Christ's Kingdom stands further and that principally in the happy fruit and success of those means which the Church enjoyeth and which tend to the advancement of Christ's Kingdom Therefore when the Word of God is not only preached and that pleâ—tifully and the Sacraments duly administred but these Ordinances of Christ do work effectually in the hâ—arts of the people to call and converâ— many unto God and to confirm such as are called when the Word of God hath a free course and is glorified 2 Thess 3. 1. when God blesseth the labours of his faithful Ministers making them effectuall to do much good in the Church So when he blesseth the endeavours of Christian Magistrates and Christian Schools c. to be a furtherance to Christ's Kingdom Then doth Christ's Kingdom prosper Of the third The proof of the Point propounded viz. That we are to desire and pray for this happiness and prosperity of Christ's Kingdom This we are taught in the second Petition of the Lord's Prayer Thy Kingdom come And elsewhere we aâ—e taught to pray for the means of advancing Christ's Kingdom as for the Ministery of the Word 2 Thess 3. 1. Breâ—hren pray for us that the Word of the Lord may have free course and be glorified c. For the faithful Ministers of it that their number may be increased Matth. 9. 38. Pray ye the Lord of the harvest that he will send forth Labourers c. So for Christian Magistrates that they may by their authority further Christ's Kingdom 1 Tim. 2. 1 2. Pray for Kings c. that we may under them lead a peaceable life in all godliness and honesty Now to pray for these means of advancing Christ's Kingdom is to pray for the Prosperity of his Kingdom Reas 1 Reason 1. We all profess to be Subjects of Christ's Kingdom Now it is the duty of all Subjects to pray for the prosperity of that Kingdom to which they belong Therefore c. Reas 2 Reason 2. In the Prosperity of Christ's Kingdom our own prosperity and happinesse doth consist The more his Kingdom is advanced in and by the means thereof the better it is for us we being a part of this Kingdom and Subjects of it Therefore if the Jews were commanded to pray for the prosperity of Babylon because in the peace thereof they should have peace Jer. 29. 7. Much more c. Use 1 Use 1. To reprove such as neglect or forget to pray for the prosperity and success of Christ's Kingdom So long as themselves prosper and thrive in the World they care not much what becomes of Christ's Kingdom whether it prospeâ— or no neither are they affected with desire thereof or moved to pray unto God for it These are no true Subjects of Christ's Kingdom for then they could not but earnestly desire and pray for the good and prosperity of it c. Vse 2 Use 2. To stir us up every one to be affected with true desire of the happinesse and prosperity of Christ's Kingdom and to shew it by often and earnest praying unto God for the same and for all the means of advancing and furthering Christ's Kingdom as the Ministery of the Word and faithful Ministers of it religious Magistrates c. Thus shew our selves to be true Subjects of Christ's Kingdom true Children of the Church c. especially in these times in which there are so many enemies and hinderances to hinder the prosperity of Christ's Kingdom as Papists Atheists and other wicked enemies of the Church which as instruments of Satan oppose themselves against Christ's Kingdom c. Now therefore if ever we had need daily to pray unto God for the prosperity and success of Christ's Kingdom c. Use 3 Vse 3. If we be to pray for the prosperity of Christ's Kingdom then also to labour and use all means in our practice to further the prosperity thereof Answerable to our prayers must our practice be in labouring by all means to further the happinesse of Christ's Kingdom every one in our places and so far as lyeth in us Every one to further the Ministery of the Word and the fruit and successe of it encouraging one another to the diligent hearing of it and helping one another to profit by it by mutual admonitions and exhortations and by good example c. Also to give all good encouragement to the faithful Ministers of God to do their duties with joy and not with grief c. Vse 4 Vse 4. If we be to desire and pray for the prosperity of Christ's Kingdom then we are also to rejoyce and be thankful to God when we see his Kingdom flourish and prosper when there is plenty of the means tending to the advancement of Christ's Kingdom amongst us and in other places when there is plenty of preaching and store of faithful Ministers to feed the Flock of God committed to them when there are many zealous Magistrates And especially when we see that God doth blesse these means and make them effectual for the erecting and establishing of Christ's Kingdom amongst men when the Word of God hath free course in the hearts of men when by means of it the Lord doth adde unto the Church daily such as shall be saved c. All this ought to be matter of great joy and thankfulness unto us Mark 11. 10. Blessed be the Kingdom of our Father David that cometh in the Name of the Lord Nov. 1. 1629. Hosanna in the Highest NOw followeth the Description of the Kingdom of the Messiah for which they pray Described 1. By the Person to whom it was first promised of God and that long before viz. David their Father Therefore they call it The Kingdom of their Father David Observ Observ The truth and faithfulness of God in performing all Promises which he hath made to his Church and to his faithful servants Though he delay the performance of
think as Calvin and Junius that our Saviour seeing the Tree afar off as the Text sayes did not with bodily eyes discern it to be a Fig-tree but took it for some other tree whose fruit might then be ripe 2. But others answer thus that the Fig-tree doth bear two kinds of fruit successively one after another the first called grossi or ficus praecoces rathe-ripe Figs which come forth first The second called Caricae or late-ripe Figs which follow the other See Hâ—s 9. 19. and Nah. 3. 12. Now the time for the first sort of Figs might be come though not for the second sort Therefore our Saviour cursed it because it bare no fruit at all neither of the first nor of the second sort Vide Danaei quaest in Marcum et Gerard. in Harmon Evang. part 1. pag. 643. Vide etiam Plin. Hist lib. 15. 18. et lib. 13. c. 7. Cartwr expos in Harm aliter respond Observ 1 Observ 1. In that our Saviour came and sought fruit upon this Fig-tree which was a Type of the Church or Synagogue of the Jews Hence learn what Christ Jesus the Son of God doth desire and look for at the hands of such as he hath outwardly called to be his Church and people professing the true Religion and enjoying the priviledges of a Church and ordinary means of Salvation as the Ministry of the Word and Sacraments He looks they should bring forth the true fruits of Religion and Grace answerable to the means they do enjoy For example the fruit of sound knowledg in the Word of God especially in the Doctrine of the Gospel the fruits of Faith Repentance and obedience to the will of God in all things required of us These and the like spiritual fruits of Grace Christ Jesus doth desire and expect to come from all such as are outwardly called and do profess to be his people Esay 5. 2. The Lord having planted the Vine-yard of his Church he looked it should bring forth Grapes c. This is also taught us by that Parable Luke 13. 6. A certain man had a Fig-tree planted in his Vine-yard and he came and sought fruit thereon c. And Matth. 21. by the Parable of the Vine-yard let out unto Husbandmen to which husbandmen the Lord of the Vine-yard afterward sent his servants to receive of the fruit of his Vine-yard c. Use 1 Use 1. For reproof of such as are outwardly called and do live in the visible Church professing the true Religion and enjoying the means of Grace and Salvation and yet bring forth little or no fruits of Grace in life and practice little or no fruits of sound Knowledg Faith Repentance c. Some are altogether barren and fruitless in the profession of Christ and of the Gospell like this barren Fig-tree which had not one Fig to give Christ being hungry though he came to it and sought for Figs c. So these though Christ Jesus have planted them outwardly in his Vine-yard and given them the means of being fruitfull and though he come and send his Ministers to seek fruit shewing his earnest desire and hungring after it yet they have none for him Others bring forth some fruit but not answerable to the means they have not to the cost bestowed on them These frustrate the desire and expectation of Christ as this barren Fig-tree here did How great is the unthankfulness and sin of such in that they being called of God outwardly and enjoying the means of Grace yet bring forth no fruits thereof What could the Lord have done more c. yet in stead of good fruit they bring forth evill fruits even the fruits of sin and profaneness in life and practice c. not fruits of the Spirit but of the flesh c. not Grapes but soure Grapes as Esay 5. not good Figs but corrupt and rotten like those which Jeremy saw c. Use 2 Use 2. To stir up every one of us who are outwardly called to be the Church of Christ or do live in the visible Church enjoying the means of Grace to look to it that we bring forth fruits of Grace answerable to the means we enjoy If we profess to be Trees planted in the Lords Garden or Vine-yard see we be fruitfull Trees not barren and fruitless Hence it is that in Scripture the godly are for the most part compared to fruitfull Trees as to the Vine Olive Fig-tree c. not to barren or fruitless Trees c. to shew that Gods people ought to bring forth true fruits of Religion and Grace answerable to their profession and to the means of Grace enjoyed by them This is that which the Lord Jesus the great Master of the Vineyard doth look for at our hands yea this he earnestly desireth and therefore sends to us by his Ministers to demand and require this fruit of us c. Oh therefore look to it that we have some true fruit to yield unto Christ Jesus in way of thankfulness for all his care and cost bestowed on us in planting us and watering us daily and continually by the Ministry of his Word c. 2 Pet. 1. 8. The Apostle would not have us to be unfruitfull in the knowledg of the Lord Jesus no more must we be in the profession of Christ and of the Gospel but labour to be truly fruitfull in fruits of Knowledg Faith Repentance c. yea to abound in all fruits of Grace answerable to the plenty of means we have had Phil. 1. 11. That ye may be filled with fruits of Righteousness Mark 11. 14. No man eat fruit of thee hereafter c. Nov. 22. 1629. Observ 2 Observ 2. BY this barren Fig-tree having fair leaves but no fruit being herein a Type of the Hypocritical Jews we may see that there may be a fair shew and profession of Religion in such as are wholly void and destitute of the true fruits of Religion and Grace As it was with this barren Fig-tree which flourished in leaves which might be seen afar off but when Christ came to it to seek fruit there was none to be found no not one Fig to refresh Christ in his hunger c. So is it with many Professours of Religion they are like unto leafy Trees without fruit So the Hypocritical Jews in our Saviour's time especially the Scribes and Pharisees who therefore are resembled here by this barren Fig-tree cursed by our Saviour They had the leaves of a fair profession but no true fruits of Religion and Grace no true fruits of holiness and righteousness did they bring forth but on the contrary their lives were full of evill and cursed fruits of sin and wickedness Therefore Matth. 23. 27. Our Saviour compares them to whited Sepulchres which appear outwardly beautifull but c. so they appeared outwardly Righteous unto men but within were full of hypocrisy and iniquity And ver 25. They made clean the outside of the Cup and Platter c. See also Luke 16. 15.
may rejoyce and take delight therein Then shall we profit by them and be enabled to bring forth fruits of grace answerable to the means we enjoy David Psal 119. 97. Oh how do I love thy Law c. And Job 23. 12. I have esteemed the words of his mouth more than my necessary food 4. Joyn prayer unto God with the use of all the means of grace that the Lord may bless them to us and make them effectual and profitable remembring that 1 Cor. 3. 6. Paul planteth and Apollo watereth but God giveth the increase c. Mark 11. 14. No man eat fruit of thee hereafter And his Disciples heard it Decem. 6. 1629. Observ 2 Observ 2. THe fearful estate of all formal hypocrites which make a fair shew of Religion and of fruitfulness in grace but are void of the truth of Religion and of true fruits of grace They are under the wrath of God and liable to his curse if they so live and continue Even as this barren Fig-tree having a fair shew of leaves but no fruit at all upon it was accursed by our Saviour By this he shewed what was the state of the hypocriticall Jews and so of all other formall hypocrites having a shew of Religion and godliness without the power of it They are liable to the curse of God that is to his just wrath and vengeance both in this life and after this life if they so live and continue without repentance Therefore our Saviour Matth. 23. denounceth a Woe against the hypocritical Scribes and Pharisees which were as whited Tombs c. And Matth 24. 51. Hell-fire is said to be the portion of hypocrites Reason Reason Hypocrisie and outward formality in Religion without the truth and power of it is a sin odious to God Luke 16. 15. Vse Vse For Terrour to all hypocritical professours of Religion which make a fair shew of Religion and grace being destitute of the truth and power of it Whose lives are nothing but leaves without fruit of grace c. Let such know and be assured that they are under the wrath and curse of God both in this life and after this life so long as they continue in this sin of hypocrisie We should therefore move all such to repent speedily of this gross and odious sin and to labour for truth and sincerity not contenting themselves with an outward shew and profession though never so glorious before men Think it not enough to have fair leaves of a goodly profession but see thou be fruitful in the true fruits of Religion and grace lest otherwise as a barren Tree thou be accursed or cut down and cast into the fire even into the fire of Hell there to have thy portion with hypocrites Observ 3 Observ 3. In that our Saviour condemns the Fig-Tree to perpetual barrenness because it yielded no fruit hitherto learn That when a people do not profit by the means of grace nor bring forth fruit answerable it is just with God to give them over to perpetual barrenness that seeing they will not therefore they shall not profit c. Now God doth this two wayes 1. Either by depriving them of the means as Matth. 21. 4â— 2. Or else by giving them up to hardness of heart c. Esay 6. 10. Mark 4. 11. Use Use See again how dangerous it is to live under the means of grace and not to profit c. For this God may give them up to perpetual barrenness The most grievous Judgment that can be Observ 2 Observ 4. In that our Saviour did not forthwith inflict a Curse or Judgment upon the Nation of the Jews as he could have done for their hypocrisie and unfruitfulness under the means of grace but first gives them warning hereof by this Prophetical type as it were of cursing the barren Fig-tree that so they might be moved to repentance We may see the patience and long-suffering of the Lord which he sheweth even toward the wicked and hypocrites in that he doth not presently inflict Judgments on them so soon as they provoke him by sin but beareth with them for a time and first gives them warning that they may if it be possible be moved to repent and turn to God and so escape the Judgment which is otherwise like to come upon them Thus the Lord dealt with the Old World before he sent the flood upon them he first gave them warning by Noah and for an hundred and twenty years space did forbear them waiting for their re-repentance 1 Pet. 3. 20. The long-suffering of God waited in the dayes of Noah c. So he was patient towards the Jews sending Prophets to warn them long before he brought on them the Captivity Vs Vse This being so ought to move wicked men and hypocrites to make a right use of this patience of God towards them being moved thereby to speedy repentance lest otherwise God's patience being abused be turned into fury Rom. 2. 4. Despisest thou his for bearance and long-suffering c. Now followeth the last thing in the words The Witnesses which were present and heard this curse denounced by our Saviour against the barren fig-tree viz. The Disciples of Christ Now he denounced the curse in their hearing 1. To the end they might take special notice of his words and of the miraculous effect which followed viz. the drying up of the Tree by the roots and so might be moved to make a right use thereof having their faith by this means confirmed Therefore afterward Verse 21. they took special notice of it and hereupon our Saviour exhorted them to labour for faith c. 2. That by their testimony the truth and certainty of the Miracle might be confirmed Observ 1 Observ 2. The speciall care which our Saviour had of his Disciples that they might reap profit by his Miracles having their faith confirmed thereby They being his special charge and most near and dear to him therefore of all others he was especially careful to instruct and edifie them both by his Doctrine and Miracles for which cause as his publick Doctrine was delivered for most part in their hearing so all or most of his Miracles were wrought in their sight and presence at least in the presence of some of them Which may teach us That as we are to seek the spiritual good and edification of all others so far as lyes in our power so especially of those which are near and dear to us and of our special charge as Ministers of their flock and people Parents of their Children c. Observ 2 Observ 2. The priviledg of the 12. Apostles that they did not only live with Christ on earth and hear his Doctrine but were personal Witnesses of the Miracles of Christ which he wrought being on earth seeing and hearing what he did and spake at the time of working those Miracles and taking notice of the miraculous effects which thereupon followed As here they heard the words uttered by him in
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâ—tick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâ—k of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
in prayer to believe that our Petitions shall be granted of God Answ Answ Not simply and absolutely but with some limitations or exceptions 1. So far forth as our Petitions for the matter of them are grounded upon the Word of God so far as we ask things lawfull and agreeable to the Word of God and particularly to the Lord's Prayer which is the perfect pattern for the matter of all our Prayers For we are not to ask we care not what or whatsoever pleaseth our own fancy or carnal minds and wills much less are we to believe that God will give us such things upon our asking of them 2. Even in asking such things as are lawful and warrantable by the Word of God we are not absolutely to believe we shall obtain them but so far forth as standeth with the Will of God that is to say not only with his revealed Will but also with his secret Will and Counsel unknown to us till it be manifested by the event 1 Joh. 5. 14. This is the confidence that we have in him that if we ask anything according to his Will he heareth us Now our Petitions stand with the Will of God when they are such as make for his glory and are fit and expedient for us to receive For the conceiving whereof know That the things we ask of God in prayer are of two sorts 1. Spiritual Graces and Blessings needful to salvation as Faith Repentance Forgiveness of sins c. strength against Temptations c These we are absolutely to believe we shall receive and obtain of God at least so far and in such a measure as is necessary for our salvation 2. Temporal Blessings of this life as health wealth outward peace deliverance from outward afflictions c. Now these we are also to believe we shall receive yet not absolutely but so far only as stands with the Will of God and so far as he doth see them to be good and fit for us Vse 1 Use 1. See again the necessity of Faith in all such as desire to pray to God aright and that none can truly and acceptably pray to God or call on his Name but such as have faith to believe and be perswaded that God will grant their Petitions so far as stands with his Will c. without this Faith how can they look to be heard or accepted Nay on the contrary they dishonour God by doubting and not believing that he will grant their Petitions yea this is a mocking of God to come and ask those things which they do not believe he will give unto them If one of us should thus go with a Petition to the King or some great Man telling him at first that we do not believe he will grant our Sute c. would it not be taken as an indignity c Use 2 Vse 2. Labour for this perswasion of Faith in all our prayers that God will hear and grant our requests at least so far as stands with his blessed Will and makes for his glory and our good and salvation This is the way to prevail with God and to obtain our desires c. Grounds of this Faith and Assurance in Prayer 1. Gods Wisdom and Providence knowing and taking special notice of all our wants even before we ask Matth. 6. 8. Your Father knoweth what things ye have need of before ye ask him 2. His Almighty Power being able to give us whatsoever we ask and stand in need of though never so hard and difficult to be obtained as may seem to us Ephes 3. 20. Able to do abundantly above all we ask c. This our Saviour Christ looked at in his prayer Mark 14. 36. Abbâ— Father all things are possible to thee And in the Lord's Prayer we are taught thus to conclude For thine is the Kingdom and the power c. 3. His gracious Promise to hear and grant our requests Matth. 7. 7. Ask and ye shall have c. Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Joh. 16. 24. Hitherto ye have asked nothing in my Name ask and ye shall receive And in this place we have in hand Yea further there is a Promise that God will hear us even before we ask so ready is he to grant our petitions Esay 65. 24. Before they call I will answer and whilest they are yet speaking I will hear 4. The Merits and Mediation of Christ who maketh continual intercession for us in heaven to his Father yea he is gone of purpose into Heaven that he may there appear in the presence of God for us Heb. 9. 24. Rev. 8. 3 The Angel that offereth incense with the prayers of the Saints Now followeth the fourth and last thing in this Verse which is the Reason by which our Saviour enforceth this Exhortation of his Disciples to faith in prayer from the Promise annexed That if they pray in faith they shall obtain the things they ask in these words And ye shall have them Observ Observ Such as pray in faith believing and being perswaded that God will grant their requests are sure to obtain the things they ask This our Saviour here promiseth to his Discipes And the like promise we have elsewhere Jam. 1. 5. If any lack wisdom let him ask of God that giveth to all men liberally c. and it shall be given him so that he ask in faith as is required Verse 6. So Jam. 5. 15. Hence is that 1 Joh. 5. 15. If we know that he hear us whatsoever we ask we know that we have the petitions that we desire of him viz. if we pray in faith Reas 1 Reason 1. God hath promised to hear such prayers as are made in faith and he is true in his Word and Promise Ergo c. Reas 2 Reas 2. By believing that God will grant our Petitions we honour God and he will honour us by granting them 1 Sam. 2. 30. Reas 3 Reas 3. They pray in the Name of Christ c. Object Object Gods Children do not alwayes obtain those things which they ask of God in prayer though they pray in faith 2 Cor. 12. 8 9. Paul prayed thrice for removal of that thorn in his flesh c. and yet it was not removed at least not at first or so soon as he desired Answ Answ 1. God's Promise to â—ear and grant our Petitions when we pray in faith is not absolute but with limitation viz. so far as stands with Gods Will and as he sees that good and fit for us which we ask no farther 2. Though he do not alwayes give those things we ask yet something else which is as good yea better for us Though he hear us not alwayes ad voluntatem nostram yet alwayes ad salutem See this in Paul's example before alledged Though he did not grant the very thing he asked viz. the removall of that temptation yet he gave him grace and strength to bear and stand against
God That your Father which is in Heaven may forgive you c. Observ 1 Observ 1. Forgiveness of sins and true assurance of it is such a blessing and benefit as Christians ought earnestly to desire and seek to be partakers of This is here presupposed for else our Saviour would not use this as a motive or reason why they should forgive that so they might be forgiven of God and be assured of it A blessing most excellent and most necessary for every one as necessary for us as any thing in this world as health wealth c. yea much more necessary then any of these or life it self c. And therefore well worth the desiring and seeking and most earnestly to be sought and laboured for One main blessing which we are taught to ask of God in the Lord's Prayer yea the chief of all spiritual blessings which there we ask for our selves next to God's glory coming of his Kingdom and doing of his Will though it be not named in the first place but after our daily bread yet it is the chief of all blessings which concern our selves and our own good immediately Hos 14. 2. The Church is taught to pray for this blessing above all other and how to pray for it Take with you words and turn to the Lord say unto him Take away all iniquity c. How earnestly does David sue for this blessing and assurance of it Psal 51. and Daniel Dan. 9. 19. and Peter exhorts the Jews Act. 3. 19. and Simon Magus Act. 8. 22. Reas 1 Reason 1. In this standeth our happinesse Psal 32. 1. And without it every one is most wretched Reas 2 Reas 2. Without pardon of sin we lye open to the Wrath of God continually and to all Judgments threatned in his Word Joh. 3. 36. He that believeth not the wrath of God abideth on him Reas 3 Reas 3. Without it we can have no true peace either with God or in our conscience but our Conscience must needs be troubled and tormented with terrours and fears c. Esay 57. ult No peace to the wicked Rom. 5. 1. Being justified by faith we have peace with God c. Reas 4 Reas 4. Our sins nor pardoned do separate between God and us hindering his favour and all blessings and good things from us Esay 59. 2. Your iniquities have separated c. Jer. 5. 25. Your sins have withholden good things from you Use 1 Use 1. See by this the folly of many Christians who shew so little desire and take so little care or pains to get pardon of their sins Other matters they desire and seek after of far lesse worth and excellency as health wealth earthly delights c. Psal 4. Who will shew us any good but of all other things do least seek pardon of their sins and true assurance of as if this were a matter needless or of small moment whereas it is the most needfull thing in the world for them to seek and more worth than all the World to a Christian Yet how is it neglected by many And what folly is this in men to desire and seek so much after this World and the vain things of it and to let go the pardon of their sins which should be sought before all Are not these penny-wise and pound-foolish Yea many that go for wise and understanding men in the World yet are thus foolish and sottish in this matter desiring and seeking all other things almost which they stand in need of more then they do the pardon of their sins One seeks health of body another seeks Wealth Money Farms increase of Corn and Cattel c. Another seeks a Wife or Children c. Another honour and preferment in the World c. In the mean time they neglect pardon of their sins without which all this World can do them no good nor give true peace contentment or comfort What good can health wealth money children c. yea what good can all the World do to a man that hath not his sins forgiven that lyes under the wrath of God c. Matth. 16. What shall it profit a man to win the whole world and lose his soul What was the rich glutton in Hell the better for all his Wealth delicate fare and costly apparel which he enjoyed in this life No creature is so miserable as man without pardon of his sins living and dying so Of such it may be said as of Judas Good for them never to be born When a brute beast dyeth there is the end of their misery not so with such as dye in guilt of their sins then especially begins their woe c. See then the extream folly and madnesse of such as have so little desire and care to get the pardon of their sins preferring all other matters almost before this which had need of the first place Some seek it not at all scarce think of it seriously at any time or how to obtain this unspeakable blessing they are so drowned in the World either in profits or pleasures in farming c. Others seek it but it is very coldly sleightly and negligently they will be at no pains to get it Whereas in following the World as profits pleasures and they spare no pains but will toyl like beasts c. Rise early go late to bed c. A sign they neither know nor feel the excellency of this benefit of forgiveness of sins nor their want of it nor misery without it c. Vse 2 Vse 2. To stir up all to an earnest desire and seeking after this great benefit the pardon of their sins and good assurance of it in their own souls especially such as never yet had any true feeling or assurance hereof Now labour for it and use all means to attain to it I say now forthwith without delay now while thou hast time and means before thee Esay 55. 8. Seek the Lord while he may be found c. Heb. 3. To day if ye will hear his voyce c. Put not off this weighty matter till sickness or old age or thy death-bed as many do but now while God offers grace in the ordinary means as the Ministery of his Word and Sacraments now seek and labour for pardon of thy sins To this end consider the excellency of this blessing that thy happiness consisteth in it and the misery and danger thou art in continually without it being under God's wrath and in danger of Hell every minute c. If thou wert guilty before men of some crime deserving death and shouldst be condemned for it how desirous and careful wouldst thou be to get a pardon from the King how wouldst thou ply and follow this Suite How much more now thou art guilty of so many sins against God c. Consider how many wayes thou hast trespassed and offended him c. And never rest till thou hast made thy peace with God and obtained pardon and forgiveness at his hands for all thy sins
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
Object Object 1 Cor. 7. 14. Children of Believing Parents are said to be Holy Answ Answ It is not to be understood of any true inward Holiness conveyed to them by naturall Birth but onely of an outward Holiness whereby they being born of such Parents are reputed to be within Gods Covenant of Grace which he hath made with the Faithfull and their Seed Therefore it remains true that Sanctifying Grace is not conveyed from one to another by natural Birth or Kindred Hence it is that many Religious Parents have had wicked Children Adam had Cam Abraham had Ismael Isaac had Esau David had Absolon Amnon and Adonijah c. As on the contrary many wicked Parents have had good and Religious children wicked Ahaz had good Hezekiah Ammon had Josiah and Abijah had Asah c. Use 1 Vse 1. See how vain a thing it is for any to rejoyce or Glory in naturall Birth or Kindred though never so good The Jews boasted that they had Abraham to their Father So many glory in this that they come of Religious Parents and have Religious Kindred c. therefore they think themselves must needs be such Such must know that though it be a great priviledge and blessing of God in it self to be born of Religious Parents and to have Religious Kindred yet it follows not that all which have so are themselves truly Religious for Religion and Grace comes not by natural Kindred or bloud but from the supernatural work of Gods Spirit giving unto Christians a new birth and without this the other natural birth and Kindred avails not to Salvation though one could be of the Kindred of Christ himself The Virgin Mary her self was not Saved by bearing Christ in her Womb but by Believing in him See Luke 11. 27. Vse 2 Use 2. Rest not in this that thou comest of Religious Parents or that thou hast Religious Kindred Though thou hadst Abraham to thy Father or wer 't Cosen-German to Christ as some of the Apostles were yet this alone is not enough to make thee a good Christian unless thou be the Child of Abraham by Faith and unless thou be of Spirituall kindred with Christ by the same Faith Look not at this onely that thou receivest thy Naturall Birth from Religious Parents but see whether thou be born of God and begotten anew by his Spirit and labour to feel thy self to be so look not what Religious Kindred in the Flesh thou hast but labour to be of Spiritual Kindred with Christ and with all good Christians having the same God to be thy Father the same Church thy Mother the same Spirit dwelling in thee and renewing and Sanctifying thee Use 3 Use 3. Let Christian Parents be carefull to use the means to help forward the new Birth of their Children that as they receive a naturall Birth from them so they may by their means come to be partakers of a Spirituall Birth by Grace Let them not think it enough that themselves are Religious for they cannot convey Religion and Grace to their Children by natural Birth this must come from the supernatural work of Gods Spirit All Parents therefore ought to pray unto God for this and to use all good means for the effecting of it To this end they are to present them in due time to the Sacrament of the new Birth which is Baptism and to be carefull when their Children come to understanding to train them up Religiously in the true knowledg and fear of God Ephes 6. 4. Observ 3 Observ 3. Further in that these Kinsfolks of Christ that were so near to him by natural Birth did thus censure him and did molest and trouble him in going about to hold him with their hands as if he had bin besides himself Hence gather that we must sometimes look to be wronged and troubled even by such as are very near to us in regard of natural Birth Alliance or Acquaintance David complains how Ahitophel his familiar friend had wronged him Ps 41. and Psal 55. Job's own Wife and his friends were a great occasion of aggravating his misery Peter was an offense unto Christ Matth. 16. 23. yea the Virgin Mary her self was a trouble unto him Joâ— 2. 3. To this purpose is that also Matth. 10. 35. I am come to set a man at variance against his Father and the Daughter against her Mother c. and a mans foes shall be they of his own household Vse Vse Be not discouraged though we thus meet with injuries or troubles at the hands of such as are our friends or near unto us c. Though this be a great tryall as we may see by David's complaint Psal 55. yet we must bear it patiently knowing that not onely other Saints of God but even Christ himself had experience of this Tryall Mark 3. 22. And the Scribes which came down from Jerusalem said c. Nov. 28. 1619. FRom ver 22. to ver 31. is laid down the fourth principal part of this Chapter namely the Apology or defence of our Saviour Christ for himself against the wicked slander of the Scribes charging him as if he had a Devil and did by the help of Beelzebub cast out Devills The occasion of this their slander is mentioned Matth. 12. 22. and Luke 11. 14. namely our Saviours casting of a Devil ouâ— of one that was brought to him being both blind and dumb whereaâ— when the common people were amazed and wondred and took occasion thereupon to confess Christ to be the Son of David that is the promised Messiah on the other side the Scribes and Pharisees judged him to have a Devil and by the help of him to have cast out that dumb and deaf Spirit In all these Verses Consider two things chiefly 1. The wicked slander of the Scribes against Christ ver 22. 2. His answer and Apology for himself in the Verses following In the former Consider 1. The Persons slandering The Scribes that came down from Jerusalem They are set forth 1. By their publick Office Scribes 2. By the place whence they came From Jerusalem 2. Consider the matter of the slander which is twofold 1. That He had Beelzâ—bub 2. That by the Prince of Devills he cast out Devills The Scribes Who these were is shewed before upon chap. 2. ver 6. It is a name of Office They were publick Teachers and expounders of the Law among the Jews therefore they are sometimes called Lawyers and Doctors of the Law they were in great account for their Learning and Literal Knowledge in the Law of Moses with these the Pharisees also joyned Matth. 9. 34. Which came down from Jerusalem This Argues that they were none of the meaner sort of Scribes but rather some of the chief and of greatest Account because they were of Hierusalem the chief City in Judea Beelzebub This is the proper name of the chief Idol of the Ekronites or Philistims as may appear 2 King 1. 2. The name is made of two Hebrew words Baal