actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
Answ They are distinguished 1. In order of Subsisting and Being The Father is the first in order having his Being from Himself The Son is the second in order of Being who hath the beginning of his Person from the Father and the Holy Ghost is the third Person in order of Being who hath the beginning of his Person from the Father and the Son Note that although they differ in order of Subsistence yet one is not before another in time but all are co-eternal 2. They are distinguished by their internal and personal properties as begetting being begotten and proceeding The personal property of the Father is to beget the Son from everlasting and by this he differeth from the Son and Holy Ghost the personal property of the Son is to be begotten of the Father from everlasting and by this he differeth from the Father and Holy Ghost the personal property of the Holy Ghost is to proceed from the Father and from the Son and by this he differeth from the Father and the Son 3. They are distinguished in the manner and order of performing all external work toward the Creatures The Father worketh of and from himself by the Son and Holy Ghost The Son worketh of himself from the Father and by the Holy Ghost The Holy Ghost worketh from the Father and the Son of and by himself Thus is it in the work of Creation Regeneration and in all the external works of the Trinity performed toward the Creatures Note here that howsoever the Persons in the God-head are thus distinguished yet they are not divided and separated one from the other but they are all united together in one common Essence and Nature The Father is in the Son the Son in the Father the Holy Ghost in the Father and the Son c. Use 1 Use 1. To confute all Hereticks old and new which have heretofore or do at this day deny the Trinity or any Person in it as the Arrians Turks and Jews which deny Christ the second Person Use 2 Vse 2. Teacheth us how to conceive of God in our minds not after our own fancy but so as he is revealed in his Word not confusedly but as one Essence distinguished into three Persons else we conceive amiss of him and frame an Idol to our selves in our thoughts Use 3 Use 3. Teacheth us how to worship God aright viz. That we must worship the Trinity in Unity so in Prayer we must direct our selves to one God distinguished into three Persons c. So much of these general Doctrines gathered from the co-herence of this Verse with the former Now I come to the particular handling of this Testimony of God the Father uttered from Heaven concerning Christ It containes a Description of Christ 1. By a Relative attribute Son 2. By a Priviledge Beloved c. And there came a Voice from Heaven This was an audible Voice distinctly sounded forth so as that not only our Saviour Christ but also John Baptist and the People that were present at the Baptism of our Saviour might hear it From Heaven that is from God the Father manifesting Himself at this time from Heaven in special manner Thou art c. St. Matthew hath the words in the third person This is my beloved Son c. whence some do probably gather that the words were twise uttered first unto Christ Himself as St. Mark hath them here and after to John and the People as Matthew sets them down Now although this seemeth doubtful yet there is no contrariety between the Evangelists For those words which Matthew hath are in effect included in those which Mark and Luke have and Matthew doth mention them as spoken to the People to shew that this Testimony of God the Father was uttered from Heaven not so much for our Saviour Christ's own sake to assure him of his Calling for he knew it before as for John's sake and for the People to assure them that this was the true Messiah and that Person which was appointed to be our Mediator according to that which our Saviour said at another time to the People when the like Voice was heard from Heaven testifying of Christ Joh. 12. 30. This Voice saies He came not because of me but for your sakes My beloved Son Christ is called the Son of God in that sense as before ver 1. namely in respect of that eternal Generation whereby according to his God-head he was from everlasting begotten of the substance of God the Father Beloved The word doth properly signify one that is dearly or intirely beloved Si◠Kemnit in hunc locum Now Christ is said to be beloved of God the Father in two respects 1. In himself and in regard of his own person 2. In respect of the faithful who for his sake are also beloved of God In whom I am well-pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to be well-affected to one as to rest satisfied and well-contented in him So God the Father doth rest contented and satisfied in Christ both in regard of his own person and also in respect of us with whom he is well-contented for Christ's sake So much of the meaning Now to come to the Instructions Observ 1 Obser 1. From this Title of Son which is given to Christ we learn that he is true and very God of one and the same Divine Essence with God the Father because otherwise he could not be called the Son of God in that sense as here he is But this Point was spoken of ver 1. Therefore here I onely name it Observ 2 Observ 2. Again in that Christ is called here the beloved Son of the Father we learn this that God the Father doth embrace Christ Jesus his Son with an entire and most affectionate Love so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth Esay 42. 1. Behold my Elect in whom my soul delighteth c. Col. 1. 13. He is called the Son of his Love Typified in Solomon called Jedidiah 2 Sam. 12. 25. This love God the Father hath shewed to his Son sundry wayes 1. By communicating his nature and essence to him by erernall Generation John 17. 24. Contra Dionys. Carthus in John 17. 24. Vide etiam Jansen in locum 2. By bestowing all perfection of gifts and graces of his Spirit upon the humane nature of Christ Psal 45. 7. God even thy God hath anointed thee with Oyl of gladnesse above thy fellows And John 3. 34. God giveth not the spirit by measure to him that is to Christ 3. By committing Power and Authority to him over all Creatures and over the Church The Father loveth the Son and hath given all things into his Hand John 3. 35. 4. By advancing the Person of Christ unto fullness of Glory with himself in the Heavens John 17. 24. That they may behold the Glory which thou hast given me For thou lovedst me before the Foundation of the World See Mr. Byfield on Col. 1. 13. Use 1 Vse 1.
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
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
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
child viz. 1. Our Saviour's coming back again to his Disciples after his Transfigurarion together with those Accidents which thereupon immediately happened ver 14 15. 2. His questioning with the Scribes about the matter whereof he found them disputing with his Disciples ver 16. 3. The Suit or Supplication of the father of the child unto Christ in behalf of his son together with Christ's Answer and what followed thereupon ver 17 18 19 20. Now the Evangelist setteth down another speciall Antecedent which went before the Miracle and made way to it viz. A Conference between Christ and the Father of the child which consisteth of four parts 1. A Question moved by our Saviour to the Father of the child touching the time How long his son had been in that case 2. The Answer of the father of the child unto that Question ver 21 22. 3. Christ's Reply unto him ver 23. 4. The Answer of the father unto that Reply ver 24. Of the first part And he asked his father How long is it ago c Here at first it may seem strange That our Saviour Christ â—eeing the child to be in such a miserable case and having also been so earnestly sought unto by the father of the child to shew mercy on him should yet make further delayes and instead of dispossessing and healing the child should stand questioning thus about the time How long he had been so c. which might seem impertinent and unseasonable at this time As if one coming to quench a House on Fire should not set to his helping hand presently but stand questioning how the Fire came or how long it had continued c. But all this was done and this delay made by our Saviour for just and good causes partly for the more thorough tryall and exercise of the Faith of this father of the child and partly that by this means the long continuance of this heavy affliction and misery of the child and coâ—sequently the grievousness thereof being by the father's answer made known the greatness of the Miracle and of Christ's Power therein shewed might the more appear Now further whereas ouâ— Saviour doth ask this Question How long this child had been in this case This was not because he was ignorant hereof before he asked for by his divine Spirit as he was God he knew it already but hereby to give occasion to the father of the child to relate the matter to this end That both himself might be the more affected with the grievousness of his sons misery being of so long continuance and also that by this means the power and goodness of Christ might the more appear in helping and delivering him at last and so the weak Faith of the father might be the more confirmed when he should afterward see his son delivered from so grievous an affliction which had been so long upon him Observ Observ The Lord doth sometimes delay and put off the deliverance of his Children and Servants out of their Troubles Though he have a purpose to deliver them and that not long after perhaps yet he doth in the mean time delay and put off the time of deliverance holding them still under the Cross and suffering their Afflictions to continue still either in their own persons or in such as belong unto them yea even then when their Afflictions do grow more and more sharp and grievous yet still he doth make delayes Thus our Saviour dealt with this father of the child possessed Though he saw his child more and more tormented by the Devil which could not but more increase the Affliction and Grief of the father yet for all this he doth make further delayes by asking this question of him about the time How long c. So we heard chap. 7. how he delayed and put off the Woman of Canaan or Syrophoenicia and would not at first help and deliver her Daughter Thus David being in distresse complaineth That his throat was dry with crying and calling to God for help which shews That the Lord did not hear or deliver him at first but made long delayes See Psal 69. 3. I am weary of my crying my throat is dryed mine eyes of fail while I wait for my God Vse Use Teacheth us not to think strange or be discouraged in our Afflictions when the Lord doth delay and put off our deliverance holding us still under the Crosse and in our Troubles yea even then when they grow greatest and most heavy upon us for this is no new things but his usuall dealing with his Children and it is all for our good Therefore he makes delayes not because he is delighted with our Miseries or Afflictions not yet because he hath no care of us or pity towards us but because the due time is not yet come for deliverance He sees it best for thee to have thy faith and patience further tryed and exercised and that thou be yet more humbled under his hand Therefore be content with his Will and rest in it waiting still on him without making too much haste out of trouble Remember Esay 28. 16. He that believes shall not make haste Though the Lord deferr for a time yet he will not alwayes delay his help and deliverance Yet a little while and he that shall come will come and will not tarry Hebr. 10. 37. In the mean time The Just shall live by Faith c. Now followeth the Answer of the father of the child to Christ's Question which consists of three parts 1. A brief resolution of the Question moved to him touching the time how long his son had been so vexed by the Devil He answers That he had been so from his Child-hood 2. A further declaration of the grievous misery and affliction of the child by shewing the dangers into the which the Devil had often brought him by casting him into Fire and into the Water 3. A renewing of his former Suit and Supplication unto Christ to shew mercy on him and his child ver 22. Of the first part And he said Of a child Or from his child-hood or infancy Now this by the way shews that this possessed party was no child for the present but rather a Youth or young man of some years Observ 1 Observ 1. In that this young man had this heavy affliction laid upon him by the hand of God even from his child-hood or when he was yet a child this shews That even in his child-hood he was tainted with the corruption of sin for otherwise it had not stood with God's justice thus to correct him whence therefore we may gather That even young children are naturally tainted with the corruption of sin and by reason thereof lyable and subject to Temporall Afflictions and Chastisements yea to eternall Judgment and Condemnation in themselves Gen. 8. 21. Every Imagination of mans heart is evil from his youth yea not onely children but Infants in their first Conception and Birth are tainted with the corruption of
our temptations to us will give strength to us in them and a good issue out of them in due time 1 Cor. 10. 13. Qui dat potestatem tentatori ipse tentato praebet miserecordiam Austin He that gives leave to Satan to tempt us will restrain him that he shall not tempt us above our strength Use 2 Vse 2. Seeing all temptations come to us from God as the first cause Satan being but his Instrument this must teach us not to use any unlawful means to be freed and delivered out of our temptations Onely fly unto God for his help by prayer and wait for his deliverance He onely can set thee free and give an issue Use 3 Vse 3. This shews that it is good for God's Children to be tempted and tryed of Satan for whatsoever God by his special providence appointeth unto them must needs be good for them Indeed the Devil's temptations in themselves are evil because they are entisements unto sin but in respect of God's disposing and ordering of them they may be good and are good unto the faithful because the Lord in mercy turns them unto their good See Rom. 8. 28. Quest Quest How are Satan's temptations good unto us Answ Answ Sundry waies 1. They give us experience of God's love in aiding us in them 2. They serve to humble us in the sense of our own vileness and corrupt nature which is so fit for the Devil to work upon So Paul 2 Cor. 12. 3. They shew us our weakness and insufficiency to resist such temptations 4. They teach us watchfulness against sin which giveth Satan such advantage to tempt us So much of this first Observation Observ 2 Observ 2. In that our Saviour Christ went not of his own private motion to be tempted but being driven and effectually moved by the Holy Ghost to go hence learn not wilfully to cast our selves upon dangers troubles or temptations without warrant and calling from God Keep within compass of our Callings and adventure to do nothing but by vertue of a calling from God and then if troubles or trials or dangers befall us we may say we are led and driven into them by God's providence and direction as Christ was led and driven by the Spirit to be tempted of Satan See Paul's example for this Act. 20. 22. He went bound in the Spirit by the motion of the Spirit to Jerusalem there to suffer bonds and afflictions Use Vse This reproveth the rashness and folly of such who willingly bring troubles on themselves by their own negligence or heedlessness by doing such things as they have no calling to do thus they are the procuring causes of their own troubles and so they cannot look for God's protection in them If thou wouldst find confort in any trouble take heed thy self be not the cause of it but see thy self led or driven into it by the providence of God then maist thou have assurance that he will not forsake thee in that trouble which himself hath drawn thee into Observ 3 Observ 3. Although this motion of the Spirit whereby our Saviour was driven into the Wilderness were extraordinary yet we are thus farr to imitate it That as he went not into the Wilderness but by the direction of the Spirit so we must in all our waies yield our selves to be guided by the motions and directions of the Holy Ghost witâ—in us Rom. 8. 14. So many as are led by the Spirit they are sons of God Noah went into the Ark and out of it by God's direction so must we in all actions follow the direction of God's Spirit Now this Spirit alwaies directs us according to the rule of the written Word therefore look into that and follow it Let it be as a Lantern to thy feet c. as to David Psal 119. See his example also Psal 27. 8. But I will not insist on this So much of the Author of Christ's driving Now follows the place whither he was driven The Wilderness Observ Observ In that he was led into a solitary Desert to be tempted we may observe That such as separate themselves from humane society and give themselves willingly to live in solitariness they do hereby give great advantage to the Devil to tempt them The Devil delights in forlorn and desolate places as may appear Mar. 5. 5. â—nd there he chooseth especially to tempt men because in being solitary they want those helps and comforts which in society they might have Hence is that Eccless 4. 10. Woe to him that is alone c. It is probable as some think that Eve was first tempted by the Devil when she was alone and apart from her Husband So Paraeus in Gen. 3. 6. and Mr. Perkins Comb. of Christ and Devil Use 1 Vse 1. This condemns the practise of Popish Hermits which forsake humane society and betake themselves to solitary placeâ— under pretence of being more free from Satan's temptations but this is the way to cast themselves upon his temptations Eccles Woe to him that is alone c. Use 2 Vse 2. Take heed how we give our selves too much to solitariness lest we lay our selves open to the Devil's assaults Our Saviour having a special calling to it and knowing himself stronger than the Devil gave him this advantage that he might tempt him in a solitary VVilderness but we having no such calling or strength must not give him the least advantage Let us then frequent the society of the Saints where we may have help against Satan's temptations Mark 1. 13. And he was there in the Wilderness forty dayes tempted of Satan and was with the wild beasts and the Angels ministred unto him Sept. 6. 1618. IN this Verse and the former is laid down the History of Christ's temptations In which I considered three things 1. A preparative to his temptations which was his being driven of the Spirit into the VVilderness Ver. 12. 2. The temptations themselves in the beginning of this 13th Verse 3. The issue or event in the end of this Verse The Angels ministred c. Touching the first thing viz. The Preparation to his temptations I have spoken upon the former Verse Now I come to the temptations themselves with the circumstances of them They are briefly touched by St. Mark in the beginning of this Verse whereas Matthew and Luke set them down more at large but I will speak of them onely so far as our Evangelist giveth occasion In the words consider two things 1. The Temptations themselves in these words tempted of Satan 2. The Circumstances of them 1. The place where he was tempted The Wilderness 2. The continuance of time How long Forty daies 3. The outward state and condition in which our Saviour was during the time of his temptation He was with wild beasts In the Wilderness VVhat wilderness this was we heard it probably shewed upon the former Verse we heard also the Reason why our Saviour yielded himself to be tempted in a desolate wilderness that
c. 4. In the calling and gathering of the Gentiles to the unity and fellowship of the Church See Psal 2. 6 8. Ephes 3. 3. c. By this means his Kingdom is enlarged much Use Use See our priviledge and happiness who live in these times since this clear and evident manifestation of the Kingdom and Regiment of the Messiah It is God's special mercy to us that we are born and live in these times since the coming of Christ in the Flesh because now his spiritual Kingdom and Government is more evidently manifested than it was before The Gospel is now more clearly â—aught and the gifts of the Spirit are more abundantly powred forth on the Church than before Christ's coming Christ himself also is 〈◊〉 ascended c. the Gentiles also whereof we our selvs are a part are now no longer shut out from the fellowship of the Church but are called and admitted unto it These things we see fulfilled which many Kings and Prophets that lived before Christ's Incarnation did greatly desire to see and yet could not Let us be thankful for this priviledge vouchsafed to us of God and make a good and right use of it Seeing Christ's spiritual Kingdom and Government in and over his Church is now so clearly manifested let us joyn our selves to this Church of Christ and yield our selves as dutiful Subjects of his Kingdom to be governed of him by the Direction of his Spirit and by the Rule of his Word Let us now kiss the Son lest he be angry c. as it is Psal 2. otherwise if we rebel against Christ and will not suffer him to reign over us we must look to be destroyed as his Enemies Luke 19. 27. Hitherto of the Reason or Ground of our Saviour Christ's Exhortation Now to speak of the Exhortation it self which is two fold 1 To repent 2. To believe the Gospel But before I speak of these particularly observe first two general Points of Instruction from the words Observ 1 Observ 1. In that our Saviour did chiefly insist on these two things in his Preaching namely upon the Doctrine of Repentance and Faith we learn That the Doctrines of Repentance and Faith should be in special manner taught and insisted upon by Ministers of the Word Our Saviour Christ in his Preaching chiefly urged these as we see here So did John Baptist as appeareth Math. 3. 2. compared with Act. 19. 4. So also did the Apostles as Paul Act. 20. 21. He witnessed to Jews and Grecians the Repentance towards God and Faith towards our Lord Jesus Christ Reas Reas These are main and principal Doctrines of the Gospel therefore reckoned among the fundamental Points of Christian Religion taught in the Primitive Church Hebr. 6. 1. The Foundation of Repentance from dead works and of Faith towards God Vse Vse Thiâ— should move Ministers much and often to preach these Doctrines of Faith and Repentance And the People of God should desire often to hear these Doctrines taught No Points of Christian Doctrine are more necessary or more useful These are such Doctrines as can never be taught too much because they can never be learned enough Observ 2 Observ 2. In that our Saviour preaching the Doctrine of the Gospel did exhort unto Repentance and Faith hence we may gather That the Doctrines of Repentance and Faith are taught onely in the Gospel as parts of it The Law discovereth Sin but sheweth no Remedy now Repentance is a Remedy c. This is true of Repentance Luke 24. 47. that Repentance should be preached in his Name that is in the Name of Christ as a part of the Gospel It is also true of Faith I mean of justifying Faith whereby we believe in Christ that it is taught onely in the Gospel as a part of it and not in the Law The Reason is because the Moral Law neither reveâ—leth nor teacheth Christ the Mediator therefore it doth not teach Faith in Christ the Mediator There is a kind of Faith taught in the Law which is a belief of God and confidence in him but not that Faith which apprehendeth Christ c. It is an Error to hold this to be commanded in the Law Now to speak particularly of these two Duties unto which our Saviour in his Sermon exhorted The first is To Repent The second To Believe the Gospel Quest Quest Seeing our Saviour doth first exhort to repent and then to believe the Question may be moved Whether Repentance be before Faith or Which of those Graces is first wrought in the heart Answ Answ The Order of these two Graces may be considered three wayes 1. In respect of Time and so neither Repentance nor Faith is first but they go together in time 2. In respect of their Nature and so Faith is in order of Nature before Repentance because a man must first be perswaded of his Reconciliation with God through Christ and of God's love towards him before he can truly love God again and he must first love God truly before he will truly hate Sin as offensive to God and turn from it 3. In respect of the manifestation of them in external fruits and so Repentance goeth usually before Faith because it sooner appeareth and is outwardly discerned by the fruits of it than Faith is And this may be one cause why Repentance is named before Faith in this and some other places of Scripture as Act. 2. 2. and Hebr. 6. 1. Now to speak of our Saviour's Exhortation to the practise of these Graces And first of the practise of Repentance which is first mentioned by our Saviour In handling whereof I will speak of these five things 1. Shew what Repentance is 2. The necessity of it 3. The signs or marks of it by which we may try whether it be in us 4. Speak of the Motives to stir us up to the practise of it 5. Of the Impediments that usually hinder from it Touching the first thing What Repentance is Answ It is a grace of the Spirit whereby a man is truly humbled for his sins and doth turn from them all unto God First I say it is a grace of the Spirit that is wrought in us by the Spirit of God to shew that we cannot repent of our selves but it must be given us of God 2 Tim. 2. 25. Jer. 31. 18 Further I add that it is a Grace whereby a man is truly humbled c. Where note that Repentance hath two parts whereof it standeth The first is Humiliation for sin The second is Conversion or Turning from sin to God both these must be in true Repentance 2 Chron. 7. 14. If my People shall humble themselves and turn from their wicked wayes c. Touching the first of these which is Humiliation for sin In it there must be two things 1. A true sight and feeling of our sins and of the Curse due unto them by the Law of God Psal 51. 3 I know my transgressions and my sin is ever before me So
Nature of sin which makes the Devil such a foul and unclean Spirit called filthynesse 2 Cor. 7. 1. It defileth Soul and Body it makes men like Sathan yea very Devils in carnate as Judas Joh. 6. penult How then should we hate and avoid all sin yea tremble at the motions of it arising in our Hearts and how carefull should we be not to defile our selves with the practise of it Use 3 Use 3. It must teach us to a abhorr all fellowship and communion with Satan to have nothing to do with that unclean Spirit lest he pollute us with the contagion of his own filthinesse Object Object God forbid we should have any dealings with the Devil we are far from it Answ Answ Whatsoever thou sayest or thinkest yet if thou hearken to his perswasions or be delighted with his wicked suggestions or dost yield to them then the truth is thou hast fellowship and dealings with the Devil though he do not appear to thee in bodily shape Learn then above all to detest his wicked motions and to resist them and cast them out of thy mind at rhe very first offering of them desiring of God to give thee grace so to do Jam. 4. 7. Resist the Devil and he will fly c. Eph. 4. 27. Give not place to the Devil do not parley with him as Eve did least thou be taken as she was Beware of having the least dealings with that unclean Spirit least he infect thee with his filthiness We would not come near one that hath a Plague-sore upon him much less entertain him in our House or lodge him there How much less should we come near the Devil that foul Spirit or suffer him to enter into our hearts and lodge there c So much of the first thing by which the Person upon whom this miracle was wrought is described his present afflicted estate in that he was possessed with an unclean Spirit Now followeth the second which is the place where this party now was In their Synagogue Viz. at Capernaum where our Saviour now was and Preached there See before Ver. 21. Quest Quest How came this possessed Man thither at this time Answ Answ It may be he was brought thither by his Friends to the end he might there be cured by our Saviour as we read the like hath bin done by others at other times as Ver. 32. and Matth. 4. 24. But I rather incline to their Judgment who think that the Devil in this man was now forced by the secret divine power of Christ to come in the person of this man to the Synagogue and there to present himself before our Saviour Compare Mark 5. 6. with this Place No doubt but the Devil came to this place unwillingly and was unwilling also that this man whose body he possessed should come to the Synagogue to hear our Saviour's Doctrine or to be healed by Him yet our Saviour by his secret power forceth him to come that he might take occasion to work his miracle of dispossessing him in that publick place Observ Observ Christ hath absolute Power over the Devils or wicked Spirits of Hell He can rule and over-rule them as he pleaseth and force them to do that which they are most unwilling to do in obedience to him as here he forced the wicked Spirit which was in this man sore against his will to come to the Synagogue in Capernaum there to present himself to Christ that he might be dispossessed by him At other times our Saviour shewed his power over the winds and Sea c. Now over the Devil himself a most powerfull Creature yet forced to yield to the Power of Christ in coming now to the Synagogue c. Our Saviour did now as it were put his hook into the jawes of this Leviathan and drew him by force whither he pleased which was as great a matter or greater rather as a learned Interpreter upon this place saies than if a Fisher with a small fishing-line should pull a great Whale out of the Sea c. But of this power of Christ over the Gospel there will be occasion to speak more afterward I proceed now to the third particular to be considered in the words of the Text viz. The carriage or behaviour of the party possessed or rather of the Devil in him when he came to our Saviour This carriage of the Devil in the possessed party is expressed in two things 1. In his crying out 2. In those words which he spake to our Saviour Ver. 24. Touching the first He cryed out Viz. The Devil in the man Possessed As Gen. 3. 1. the Serpent is said to speak to Eve when it was the Devil in the Serpent Quest Quest What moved the Devil now to cry out Answ Answ The apprehension of the Divine Power of Christ who was now about to dispossesse and cast him out of his Hold. This no doubt did strike terror into this wicked Spirit and so much the Words following do shew Observ Observ This greatnesse of the Power of Christ the Son of God is terrible to the Devils themselves whensoever Christ doth put forth his Power against them and make them feel it It was terrible to them even while our Saviour lived on Earth in the state of Humiliation as here we see and in many other places of the Evangelists how the wicked Spirits in such as were possessed did tremble at the Power of Christ as soon as they did but begin to feel it when he was about to cast them out This made them to intreat so much that he would not torment them as Mark 5. 7. and Luke 8. 28. Much more is the Power of Christ now terrible to the Devils when he is exalted to the right hand of God in Heaven Jam. 2. 19. As they do believe the Divine Power of Christ so they tremble at it But most terrible of all shall his Power be to them at the last day c. Use Use If the Power of Christ be so terrible to the Devils and wicked Spirits then much more to wicked men who are weaker then the Devils whensoever Christ shall but begin to shew his Power against them in punishing them for their sins especially at the last day when he shall come in flaming fire to render Vengeance to them The apprehension of Christ's power joyned with his wrath against them shall then force them to cry out to the Mountains to cover them c. Rev. 6. The consideration of this should now move such wicked ones who have hitherto bin enemies to Christ and of his Church to turn to him by true Repentance and to submit themselves unto him Psal 1. Even Kings and Rulers are admonished so to do Now follow the words which the Devil in this party possessed did utter to our Saviour Ver. 24. Let us alone c. Here observe in General That the Devil by God's permission hath Power not onely to enter into the bodies of men and to hold possession of them
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
Hypocrisy and for evil Ends did testify his dislike and detestation of this their Hypocrisy by rebuking them sharply for so much the words in the original imply Hence we learn that when we see God dishonoured by sin we should shew our dislike of it and not seem to approve of the Offenders nor to countenance them in it This dislike is to be shewed either in words by reproving the Offender if we have a Calling to do it and if there be hope of doing good by it or else otherwise by some outward gesture as by an angry or sad countenance such as our Saviour did shew towards the Pharisees as we heard upon Ver 5. of this Chapter Ephes 5. 11. Have no fellowship with unfruitful works of Darkness but even reprove them rather this is to be done either openly and plainly in words or at least more closely by our outward gesture and carriage shewing our dislike of sin when we see and take notice of it in others The Reason is because by this means we shew and approve our Zeal for God's Glory when we testify our Dislike and Detestation of that dishonour which is done unto him by sin Use Use This reproveth such as have so little zeal for God's Glory that they can well enough bear with sin in others and wink at it shewing no hatred or dislike of it by word or gesture And much more this condemns such as by word or gesture do approve and countenance the wicked and such as dishonour God by sin The sin of the Heathen was Rom. 1. ult They not onely did wickedly but favoured those that did so Observ 3 Observ 3. Lastly in that our Saviour refuseth this honour which the wicked Spirits seem to yield to him in professing him to be the Son of God because the time of the clear and full manifestation of his Glory was not yet come by this we are taught that we ought not ambitiously to seek after our own honour and reputation in the World unseasonably we must not seek after such honour as belongs not to us or which doth not at this time belong to us Nay so far should we be from this that we should not accept of such honour if it be given us of others Though this honour to be accompted the Son of God did belong to our Saviour Christ yet because the due time was not yet come where in it was fit that he should be commonly known and clearly manifested to be the Son of God therefore he forbids the Devils to publish this and to make it common And for the same Reason he often forbad those that were miraculously cured of diseases by him to publish those his Miracle not that he would not have them known at all but because the time was not come in which it was fit for the Glory of his God-head and divine Power manifested by them to be fully and clearly know In the mean time therefore he would not take this Glory to himself See Matth. 17. 9. This shews how far we should be from ambition and from seeking or taking to our selves the honour that belongs not to us or out of due time John Baptist would not be accompted the Messiah though he might â—oh 1. 20. And the Apostles would not suffer the People to give them that honour which was not due to them as we see Act. 3. 12. and Act. 14. 15. David professeth of himself Psal 131. 1. that he did not exercise himself in great matters c. He was not ambitious of greater honour than did belong unto him And the contrary to this Jeremy reproveth in Baruch when he sought it unseasonably Jerem. 45. 5. Seekest thou great things for thy self Seek them not c. It was the sin of the Pharisees to affect and seek such honour as belonged not to them as to be called Rabbi c. Such ambitious desires must be far from Christians We must learn with Paul in what estate soever we are be it high or low honourable or base therewith to be contented Phil. 4. 11. not seeking or hunting after more honour than God hath allotted to us or out of due time c. Mark 3. 13 14 15. And He goeth up into a Mountain and calleth unto him whom he would and they came Octob. 31. 1619. unto him c. TOuching the two first generall parts of this Chapter we have spoken Namely of the miraculous curing of him that had the withered hand and of certain Events which followed thereupon Now followeth the third part of the Chapter in which is set down our Saviour Christ his Calling and choosing of the twelve Apostles from the 13th Verse to the 22. Where we are to consider these particulars 1. The Preparatives making way to this Election which are two 1. Our Saviour's going up into a Mountain 2. His Calling of certain Disciples unto Him thither together with their Obedience yielded in coming to him Ver. 13. 2. The Election or choice of the twelve Apostles in the beginning of the 14. Ver. 3. The Ends for which he chose them or the Calling or Office unto which he appointed them Ver. 14. 15. 4. A Description of them by their several names Ver. 16 17 18 19. 5. Certain Consequents or Events which followed after their Election Ver. 19 20 21. First of the Preparatives He went up into a Mountain What Mountain this was is not expressed by any of the Evangelists and therefore it is uncertain But it is most probable to have been the Mount Tabor a high Mountain in Galilee where our Saviour now was and in this Mountain it is thought that he was transfigured in that glorious manner Matth. 17. Now our Saviour went now into this Mountain for a two-fold end 1. To refresh himself in that private place after his great labour in preaching and working so many Miracles by the Sea of Galilee as we have heard before 2. He went hither principally to prepare himself by earnest Prayer unto his Father for this great work of choosing his twelve Apostles which he was to perform the next day as may appear Luke 6. 12. He went into a Mountain to pray and spent the night in Prayer to God And when it was day he called his Disciples and of them he chose twelve c. In this Prayer no doubt but he desired of God his Father both to direct him in his choice and withal to furnish those that were to be chosen with all necessary gifts fit for that great Calling Observ 1 Observ 1. Hence we may learn that Prayer is to be used as a Preparative unto all serious and weighty works and businesses of our Calling See this handled before Chap. 1. 35. Observ 2 Observ 2. Further we are taught here that as before other weighty duties so more especially before the publick Election and Ordination of Ministers of the Church solemn Prayer is fit to be used as a Preparative by such as are to ordain and choose them Thus
obstinate unbelieving Jews that Herod cut him off betimes to please the Jews Acts 12. 2. And the noyse of St. John's thunder we hear at this Day in reading his Writings so full of zeal and power of the Spirit How mightily doth he thunder against the Hereticks of his time which denied the God-head of Christ This appears in his Gospel and in his Epistles and in his Revelation Simon the Canaamite is called Zelotes as is likely for his zeal in Preaching Use 1 Use 1. Ministers are to labour for this Spirit of zeal and power in Preaching the Word though all cannot be Eliasses having the Spirit doubled on them neither can all be such sons of Thunder as James and John were yet every faithfull Minister must strive to be in some degree a son of Thunder Use 2 Use 2. The People are to pray for their Ministers that they may be Zealous and Powerfull in their Ministery Mark 3. 19. And Judas Iscariot c. Nov. 14. 1619. THe last day we heard three particular Observations gathered from the Evangelists rehearsall of the severall Names of the twelve Apostles Now to proceed to some other Points to be observed from this 19 Ver. where the name of Judas the Traytor is set down who is put in the last place as being the most unworthy of the Twelve and indeed not fit to be numbred among the good Apostles therefore is he set after them all both here and Matth. 10 and Luke 6. In the words we have 1. His proper name Judas 2. Another Name or Title given him for distinction-sake in that he is called Judas Iscariot from the place where he was Born or Lived as is probable 3. He is further described by a speciall note or mark of infamy whereby he is marked out from the rest as a wicked Apostate in that it is said It was he that did betray Christ unto Death But to come to the Instructions to be gathered hence Observ 1 Observ 1. In that wicked Judas the Traytor is numbred here among the twelve Apostles of Christ who were the most excellent and holy Society that ever was on Earth We may learn That there is no Visible Church nor society of Christians in the World so holy but there may be and are ordinarily some Hypocrites and wicked Men among them Joh. 6. penult Have not I chosen you twelve and one of you is a Devil He carryed himself so well in outward shew that our Saviour Christ thought fit to choose him into that holy Fraternity yea and after he was chosen he demeaned himself so well in shew that the other Apostles could not discern his wickedness and therefore when our Saviour told them that one of them should betray him every one suspected himself as much as Judas Matth. 26. 22. and yet all this while he carryed a wicked heart within him So Acts 8. 13. Simon Magus joyned himself in Profession with Philip and the Church in Samaria and yet was a Reprobate And thus it hath ever been in all Societies on Earth whether Churches or Families though never so holy yet some wicked Men and Hypocrites have lurked in them some false Brethren have crept into them In Noah's Family there was some cursed Cham in Abraham's a wicked Ismael in Isaac's a prophane Esau Matth. 13. The Visible Church is a Field in which good Wheat and Tares are sowed and grow till Harvest and like a draw-net which takes as well bad Fish as good So Matth. 3. in the Lord's Corn-floor there is Chaff and Wheat mingled till they be severed by his Fann. 2 Tim. 2. 20. In a great House there are not onely Vessels of Gold and of Silver but also of Wood and of Earth some to honour and some to dishonour So it is in the House of God c. that is in the Visible Church on Earth The like may be said of private Families of Christians which are little Churches In the best there may be and are often some Hypocrites Vse 1 Use 1. To teach us not to marvail or take offence at it when we see Hypocrites and wicked Men mingled with true Christians in the Visible Church though it be never so holy and excellent a Church yet there may be false Brethren in it as in the Church of Galatia Gal. 2. 4. So in those Churches mentioned Revel 2. 3. Chapters The Church of God on Earth is as a Sheep-fold Joh. 10. 1. Now as there may be some Sheep out of the Fold and some Wolves get into it so it is in the Church There may be some true Christians that live out of the Visible Church as among Turks Pagans and Hereticks God may call and save some extraordinarily and so on the other side there may be and are usually some yea many Hypocrites and wicked Ones within the Visible Church We are not therefore to think strange of it when we see it so in any particular Church much lesse forsake the Fellowship of it because of Hypocrites and wicked Ones that lurk in the bosome of it It is the errour and fault of the Brownists to seperate from our Church because of many profane and wicked Ones that live in it unreformed being mingled with good Christians As if the mixture of some rotten Members with the true Members of the Church did or could make it to be no Church Contrà then there should be no true Visible Church at all on Earth c. We must therefore know That there is no absolute perfection of any Church on Earth to be dreamed of onely in Heaven shall the Church be without spot or wrinckle c. In caelo omnes boni in inferno omnes mali in terra boni sunt mali Stella in Luc. 6. pag. 160. Vse 2 Use 2. This also serves for the comfort of religious Masters of Families who fear God truly themselves and are carefull in using all good means that those of their Family may fear God and yet sometimes have against their wills some profane person or persons in their Houses as stubborn and disobedient Children or wicked Servants And this they are not to think strange of nor be discouraged at it remembring that in Christ's own Family there was a Judas Onely they must look to it that they do not countenance nor willingly harbour such wicked Persons in their Families but use all good means to reclaim them and if they will not be reformed then to rid their Families of them if they be such as they can put away as profane Servants lest they bring the Curse of God upon the whole House Vide Augustin Epist 137. Vse 3 Vse 3. This must teach us not to content our selves with this that we live in the Visible Church or have outward society with good Christians and that we are Baptized and come to Church and conform to outward exercises of Religion as they do For all this one may do and yet be no better Christian then Judas He was of
commit it 2. That it makes them guilty of eternal damnation and the latter of these is a consequent of the former Touching the first Point viz. the nature of this sin it is here set out 1. By the Object of it or the Person against whom it is said to be committed viz. the Holy Ghost 2. By the quality or kind of it that it is said to be a blasphemy Whoso shall blaspheme c. This sin is said to be committed against the Holy Ghost rather then against God the Father or the Sonne not in respect of the Essence or Person of the Holy Ghost for so it is no more against him then against the other two Persons in Trinity but in respect of the special Operation and Work of the Holy Ghost in the hearts of men whereby he doth enlighten them with the knowledg of the Divine Truth of the Word of God and perswade them of the certainty of it This illumination and perswasion being the special and immediate work of the Holy Ghost therefore they that sin against this light and perswasion are said to sin against the Holy Ghost Now touching the quality of the Sin it is said to be a blasphemy and they that commit it are said to blaspheme against the Holy Ghost that is to speak reproachfully against him not because this sin consisteth onely or chiefly in the external uttering of blasphemous words against the light of the Spirit for the sin it self doth chiefly consist in the inward malice of the heart against God and against his Spirit but it is called a Blaspemy 1. Because it is usually if not alwayes joyned with outward blasphemous speeches uttered against the light of the Spirit as we see it was in Scribes and Pharisees here 2. Because this outward blasphemy in words is more apparant to others then the inward malice of the heart against God Now having cleared the sense of the words that we may more fully conceive the naâ—ure of this sin I will here lay down a brief description of it which may be gathered partly out of this Text and partly out of Hebr. 6. 4. 10. 26. where this sin is spoken of It may therefore be thus described The sin against the Holy Ghost is a voluntary and malitious opposing of the known truth of the Word of God joyned with an universal Apostacy from God In this Description Five things are contained which are as so many steps and degrees of sin all which do concur and meet together in the sin against the Holy Ghost 1. It is an opposing of the truth of the Word of God This opposition is twofold 1. Inward in the Heart by contemning and hating the truth 2. Outward both in word and deed 1. In word by blaspheming and speaking evil of it and against it Whence this sin is called a blasphemy against the Spirit as we heard before 2. In Deed by persecuting the truth and the Professors of it 2. It is an opposition of the known truth So Heb. 10. 26. If we sin willingly after we have received the knowledg of the truth c. And Heb. 6. 4 5. They that commit this sin are such as have first been inlightned and that have tasted of the good word of God And these places shew that the Truth is not onely known but acknowledged and some sweetness tasted in it by those that commit this sin 3. It is a voluntarily opposition of the known truth Heb. 10. 26. If we sin willingly c. 4. It is a malitious or despightful opposing of the known truth Heb. 10. 29. such as commit this sin are said to despite the Spirit of grace that is despitefully and of set malice to abuse and offer wrong to the Spirit and unto the Divine truth of the Word revealed to them by that Spirit And in the same Verse They are said to tread under foot the Sonne of God which argues a malitious opposing against the known Truth of the Gospel concerning Christ And Verse 27. they are called Adversaries that is malitious enemies of God himself and of his truth And Chap. 6. 6. They are said to Crucifie the Sonne of God afresh and to put him to open shame All this shews that in the sin against the Holy Ghost there is alwayes a despiteful and malitious opposing of the truth that is known 5. It is joyned with an Universal Apostacy c. See Heb. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now by the foresaid Description of this Sin it is distinguished from some other Sins which seem to have affinity with it As 1. From sins against knowledg which Gods Elect Children may and do often fall into as David and Peter 2. From malitious persecuting of the Truth which may be done of Ignorance as by Paul before his Conversion as we see 1 Tim. 1. 13. 3. From that denyal of Christ or of his Truth which is caused by fear of death or of some other danger and which is yielded unto through Infirmity as we see in Peter denying Christ of infirmity for fear of death which he was in danger of if he had openly confessed him But in the Sin against the Holy Ghost there is a voluntary and wilfull denying of Christ and of the Truth 4. From sins of presumption of which there are two kinds or degrees The first when one goeth on in known sin presuming upon Gods mercy and perswading himself that he may repent when he will See Deut. 29. 19. I shall have peace though I walk in the imagination of my heart c. This is the sin of most men and great number are guilty of it who yet never come so far as to commit the sin against the Holy Ghost The second kind of presumptuous sins is when a man sinneth wilfully in contempt of the Law of God making slight of it This is called a sin with an high hand Numb 15. 30. which was to be punished with death See an example in Manasseh 2 Chrom 33. 6. And though this be a fearful sin and such as cometh near to the sin against the Holy Ghost yet it is not the sin against the Holy Ghost for this is when one doth not onely sin wilfully and contemptuously but also of set malice and spight against God and his Truth 5. And lastly by the foresaid description the Sin against the Holy Ghost is distinguished from infidelity and impenitency which may be for a time in Gods Elect who cannot commit the Sin against the Holy Ghost as we shall see afterwards yea further by the foresaid description it is distinguished from final unbelief and impenitency which all the Reprobates are guilty of and yet they do not all fall into the Sin against the Holy Ghost for many Reprobates are damned which never commit this Sin Besides if finall unbelief or finall impenitency were the Sin against the Holy Ghost then none could be guilty of this Sin untill their death and so that caveat of Saint John should be in vain
for else they would never have come and sought to him For as the Apostle saith 2 Cor. 4. 13. We believe and therefore speak And Rom. 10. 14. which shews That where there is no Faith in the Heart there can be no speaking by prayer unto God or unto Christ But withall they discover much weaknesse in their Faith in that they seem to tye Christ's Power unto outward means as to the outward touching of the blind man with his hands as if without this he could not cure and restore him to sight Observ 1 Observ 1. It is the duty of all Christians to help one another by their prayers in time of Distresse and Affliction To seek to God for others as well as for themselves and to commend the afflicted estate of others to God in prayer This we may hence learn from those which brought this blind man to Christ in that they did not onely conduct him to Christ but being come they sought or prayed unto Christ for him that he might be cured of his blindness See this Point before handled on Chap. 7. Ver. 32. and Jam. 5. 16. Observ 2 Observ 2. In that both the Friends of the blind man which brought him to Christ and also the blind man himself as is not to be doubted did shew their Faith by seeking to Christ for help in this distressed Case We hence learn That where there is any measure of true Faith in the Heart it cannot but break forth and shew it self by Prayer and Calling on God in our own and others necessities Thus David in his Affliction believed and therefore spake to God by Prayer Psal 116. 10. So Paul 2 Cor. 4. 3. we believe and therefore speak Wheresoever there is a Spirit of Faith as the Apostle there saies there is also a Spirit of Prayer to Call upon God Therefore Jam. 5. 15. it is called the Prayer of Faith because it is an inseparable Effect and Consequent of Faith flowing from it Jude ver 20. Building up your selves in your most holy Faith and praying in the Holy Ghost Reas 1 Reas 1. Faith is not an idle Grace but operative and working where it is 1 Thess 1. 3. and among other effects which it worketh this is one speciall one That it brings forth Prayer in us Reas 2 Reas 2. True Faith perswadeth us of God's Power and Ability to hear and help us in all Necessities and Distresses and this moveth us to seek to Him by Prayer This moved Christ himself to pray in his Agony Mark 14. 16. Abba Father all things are possible to thee take away this Cup c. The Leper Matth. 8. 2. Thou caust make me clean Reas 3 Reas 3. Faith perswades us of God's willingness and readiness to hear and help us in regard of his Goodness and Mercy as also of his Promise and this cannot but move us to seek to Him by prayer in our own and others Necessities and Miseries Hos 6. 1. Come let us return to the Lord for he hath torn us and he will heal us he hath smitten and he will bind us up After two Dayes will he revive us c. When we are perswaded that he is rich unto all that Call upon him this moveth us to Call upon him for our selves and others Vse Vse To examine our selves by this what true Faith is in our Hearts Look how conscionable and frequent we are in the Duty of Prayer and Calling upon God in our own and others Necessities and Distresses If we truly believe God's Power and Goodness and be perswaded of the Truth of his Promise to hear and help us in our Troubles to relieve us in our Wants c. this cannot but inlarge our Hearts and open our Mouths to speak to God by prayer in all our Necessities and in the Necessities of others Contrà if we have no Hearts to call upon God nor Mouths to speak to him by prayer for our selves and others this argues want of Faith Let men say and professe never so much that they believe God's power and readiness to help them in all their Necessities yet if they seldom or never use to seek to him and to call on him by prayer it is certain That either they want Faith or their Faith is very weak For if they were effectually perswaded of God's Power and Will to help and relieve them and of the Truth of his Promise they could not but often go and seek to him by prayer See then that we shew our Faith by this excellent Fruit of it viz. by frequent calling upon God in our own and others Necessities c. we must not onely believe but speak to â—od by prayer of Faith especially in our greatest Necessities and Troubles Our Wants and Miseries should stir us up to frequent and earnest calling upon God thereby to shew and testifie our Faith that we believe and rest upon him for help comfort and relief Necessity drives men sometimes to crave help and relief even of their Enemies when they are perswaded of their power to help them How much more ought our Necessities to drive us to God by prayer Else how do we shew our selves to believe and be perswaded of hiâ— power and readiness to help us The Child that is perswaded of his Father's love and doth rest and rely upon him for all necessaries of this Life he will often come to his Father to crave and ask of him such things as he wanteth So here c. Observ 3 Observ 3. Though the Faith of this blind man and of those that brought him to Christ was but weak and imperfect as appears by their tying of Christ's Power to the outward touching yet our Saviour doth not reâ—ect them but granteth their request and did perfitly cure the blind man Whence we may learn That weakness of Faith if it be true and sound doth not hinder any from receiving good and benefit by Christ but Christ doth communicate himself and his benefits to such as are weak in Faith As here he vouchsafed the benefit of this miraculous Cure to this blind man though himself and his Friends which brought him to Christ shewed much weakness of Faith though their Faith was imperfect yet the blind was perfitly cured So Mark 9. 24. though the Father of the Child possessed with a dumb and deaf Spirit were but weak in Faith yet our Saviour granted his Request in casting the Devil out of his son This is also true of Spirituall benefit which Christ doth bestow upon us and hath purchased for us as forgiveness of sins justification c. weakness of Faith so it be sincere and sound doth not exclude any from being partakers of these benefits but even the smallest and weakest measure of Faith makes a Christian capable yea actually partaker of them all Though our Faith be but as a grain of Mustardseed yet it is sufficient to receive and apply Christ with all his spirituall Benefits and to make us partakers of his unsearchable
Blood of Christ that is his bloody Death and Sufferings No laver to purge away the foulnesse of Sin but this blood of Christ which is that Fountain opened for Sin and Uncleannesse Zach. 13. 1. There was no Sacrifice sufficient to appease God's anger and to procure pardon of Sins and God's Favour but the Sacrifice of Christ offering himself to God in his Death and Sufferings This shews the hainousness of Sin how odious and offensive it is to God and how hard to be pardoned and taken away by forgivenesse and for the Sinner to be reconciled to God in that this could never have been done but by the bitter and grievous Sufferings of Christ Sin is easily and soon committed but not easily pardoned and the guilt and punishment taken away but with great difficulty No way in the World to effect it but the Sufferings of Christ the Son of God And he must not onely suffer some or few evils and punishments of Sin for us but many bitter and grievous things he must endure in his Body in his Soul in his good Name c. ut suprà dictum Think of thiâ— all such as make leight of Sin Prov. 14. 9. Fools make a mock at Sin And Prov. 10. 23. It is a sport to a Fool to do mischief Thus do many make but a sport of Swearing Lying filthy Speaking Drunkennesse Sabbath-breaking c. As if it were a leight matter to offend God and provoke his infinite Wrath against us or as if it were a small matter for which Christ the Son of God must Dye and Suffer so many and grievous things as we have heard To sport or dally with sin or to make leight of it what is it else but to vilify Christ's Sufferings and to trample under Feet his precious Blood If it be a small matter to commit sin then was it but a small matter for the Son of God to become Man and in our Nature to Dye and Suffer so great bodily Pains and Griefs so great Reproach and such bitter anguish of Soul arising from sense of God's Wrath. Then also was it a small matter for him to sweat drops of Blood and to cry out My God My God c. But if these were fearfull and grievous things which Christ suffered for Sin and if it were a great and wonderfull things that he who was the Son of God should suffer them then it is no small matter to commit sin but most hainous and grievous before God Take heed therefore of making leight thereof and learn to fear and tremble at the very motions of it arising in our Hearts c. Use 3 Use 3. Seeing Christ was to Suffer and did Suffer so many grievous things for our Sins This serveth to humble us with godly sorrow for our sins and to cause us to mourn and be grieved for the same as being the cause of Christ's Sufferings Have we not cause to mourn for that which was the cause of all those evils and miseries which he suffered for us Labour for this godly sorrow for oursins to have our Hearts broken and humbled with it and that by meditaâ—ion of Christ's bitter Passion which he was to endure and did indure for our sins Zach. 12. 10. It is said That when the Lord shall powre out on the House of David the Spirit of Grace and Supplications they shall look on him whom they have pierced and mourn for him as one mourneth for his onely son c. This Prophecy must be verified of us If we will approve our selves to be members of God's true Church and partakers of the Spirit of Grace promised to it then must we look at Christ whom we have pierced and wounded by our sins and be moved thereby to mourn for our sins with a great measure of godly sorrow yea to be in bitternesse c. To mourn as one mourneth for his onely Son Labour and pray unto God for this godly sorrow and conâ—â—ition of Heart for thy sins by which thou hast offended God let this sorrow exceed all other c. Consider often how many bitter things Christ Jesus thy Saviour was fain to Suffer for thy sins Look often at his bitter Passion by the Eye of Faith that it may break and melt thy Heart into tears of true Repentance Shall Christ Jesus the Son of God be taken and bound as a Malefactor Shall he be whipped buffetted spit upon mocked reviled nailed to the Crosse and suffer Death it self and all for thy sins and wilt not thou grieve for them Shall he sweat drops of Blood for thy sins and wilt not thou shed tears for them Shall they make his Soul heavy to Death and wilt not thou mourn and be in heavinesse for them If it be so it shews great hardnesse of Heart in thee Therefore pray against it and labour to have thy Heart softened with godly sorrow for thy sins by meditation of those many and grievous things which Christ suffered for them c. Use 4 Vse 4. To be matter of endlesse comfort to us against our sins and the fear of God's Wrath and Curse For seeing the end of Christ's Suffering was to satisfie God's Justice for our sins and so to free us from the guilt and punishment of them and consequently to bring us into God's favour Hence it follows That so many of us as are Believers in Christ are by the merit of his Sufferings delivered from the guilt and punishment of our Sins So as now there is no condemnation to us being in Christ Jesus c. Rom. 8. 1. Christ having once Suffered for our Sins the whole Wrath and Curse of God due to rhem there remains no more Curse or Punishment of sin properly for us to Suffer He hath paid the full price of our Sins to God by his Sufferings even to the utmost farthing Therefore God neither can nor will require it of us again Therefore our Saviour being upon the Cross said It is finished to shew That he had accomplished and was immediately by his Death to accomplish all that he was to Suffer for our Sins Great comfort to us That Christ having Suffered so many things as is here said thatis all Curses and Punishments due to our Sins we are by thiâ— means absolutely justified and freed from them we are not only delivered from eternall condemnation but also from all Temporal Afflictions and Miseries of this Life so far as they are Curses and Punishments of Sin properly c. Use 5 Use 5. Seeing our Saviour Christ was content to suffer so many Miseries and Punishments for us This must teach us willingly to Suffer many hard and grievous things in this Life for his sake who hath Suffered so much for us But of this before upon the first words of this Verse Mark 8. 31. And he began to teach them c. July 31. 1625. IN these words our Saviour foretelleth his Disciples of his Passion and Resurrection Touching his Passion the Evangelist setteth down
means of our Salvation Otherwise we could never have come to know the Counsel and Will of God touching our Salvation if he had not sent his own Son out of his bosom to declare it to us As none but he could work our Salvation so none but he could reveal unto us the means of obtaining it This should stir us up to thankfulness to God for this great mercy in sending his own Son to be our Prophet and Teacher c. Vse 2 Use 2. See here the great priviledge of the true Church and Elect People of God in that they have Christ himself the Son of God to be their chief Doctor and Teacher to instruct them in the way and means of Salvation They cannot but be well and sufficiently taught who have such a Teacher 1 Joh. 6. 45. They shall be all taught of God Who is so able to teach them and so willing and faithful in discharge of his Office Therefore they shall not be left in ignorance of any one Truth necessary to Salvation but Christ will reveal to them the whole Counsell of God so far as is needfull to Salvation if they seek to him in the use of the means as prayer hearing his Word c. Comfort to such as feel their ignorance as yet in many things Christ is able and willing to teach them Use 3 Use 3. Christ being the chief and principal Teacher of the Church this shews how far forth we are to hear and obey the Doctrine of all other Pastors and Teachers in the Church namely so far onely as it agreeth with the Word and Doctrine of Christ the chief Pastor and no further So far as the Voice of Christ soundeth in them we are to hearken and yield obedience to it and no further Use 4 Use 4. Seeing Christ is the chief and principal Teacher of the Church this must move us not to rest in man's teaching which is onely outward but above all to desire and seek to Christ to teach us not onely outwardly by his Word but inwardly by his Spirit c. To enlighten our Minds to open our Hearts without this all outward teaching is vain c. In caelo cathedram habet qui corda docet Use 5 Use 5. See what need for all Ministers of the Word not only to teach their People committed to them but withall to seek by prayer unto Christ the chief Pastor and Teacher to joyn the inward teaching of his Spirit with their outward Ministery without this all their labour is lost and in vain Paul may plant c. Mark 9. 7. This is my beloved Son hear him Aug. 27. 1626. OF the second That it is the Duty of all Christians to hear Christ's Teaching and to yield obedience to the same This Point is a consequent of the former for if Christ be the chief Prophet and Teacher of the Church then ought all that professe to be of the Church to hear and obey his Teaching and that in the first place and above all other Teachers in the Church Now this Doctrine consisteth of two parts or branches which are severally to be handled 1. That it is the Duty of Christians to hear Christ's Teaching or to hear him as their chief Teacher 2. That they ought not onely to hear him but to yield obedience to his teaching Of the first It is proved not onely by this place where the Disciples are commanded from Heaven to hear Christ but also by other like places of Scripture as Deut. 18. 15. ut suprà Prov. 8. 6. Solomon bringeth in Christ under the Name of Wisdom exhorting all men to hear his teaching So Hebr. 3. 7. The Holy Ghost saith To Day if ye will hear his Voyce harden not your Hearts c. And Hebr. 12. 25. See that ye refuse not him that speaketh c. Quest Quest How can we now hear Christ seeing he is in Heaven and we on Earth Answ Answ Though he be in Heaven yet from thence he speaketh to us and teacheth us two wayes 1. By his written Word set down in the Scriptures for this is the Voice of Christ though the Prophets and Apostles were the pen-men of Scripture yet Christ speaketh in them and by them unto us 2 Cor. 13. 3. Since ye seek a proof of Christ speaking in me c. The Scriptures are the Letter of the Creatour to the Creature Gregory As one Friend speaks to another by Letter c. 2. By his Faithfull Ministers lawfully called and sent to instruct and teach us in his Name By these Christ himself speaketh to us and in hearing them we hear him Luke 10. 16. He that heareth you heareth me c. 1 Pet. 3. 19. He preached by Noah unto those that were disobedient in the Dayes of Noah c. Vse 1 Use 1. To reprove such as do not vouchsafe to hear Christ speaking to them and teaching them by his Word and Ministers but are slack and negligent this way Though he vouchsafe to speak to them from Heaven by his Word and by his Ministers yet they refuse to hear or hearken to his Voice They have no care to read the Scriptures in which the Voice of Christ soundeth no care to come duly and constantly to hear the Word of Christ preached by his Ministers but absent themselves willingly when they might and ought to come even upon the Sabbath-Day how negligent are many this way Some come in the Forenoon not in the Afternoon once a Day they think sufficient Others come but once a Fortnight or Month yea perhaps some but once in a quarter of a year or not so often c. They are content to hear Christ sometimes when they are at leisure and can conveniently do it but not constantly so often as he speaketh and uttereth his heavenly Voice in the Ministery of his Word They think much to be tyed to this and therefore take liberty when they list to turn away their ears from Christ yea to stop them against his Voice sounding in the Ministery of his Word like unto the deaf Adder stopping her ears and refusing to hearken to the voice of the Charmer c. If they be not at leisure or have no mind to come to the Church he may speak to the Winds or to the Ayr or to the Walls of the Church for them they have no ears to lend him and so if others were of the same minds he should have no Hearers at all Object Object God-forbid I should refuse to hear Christ this is far from me If he would come from Heaven and preach to me I would never misse hearing him Answ Answ 1. In refusing to hear Christ's Ambassadors and Ministers thou refusest to hear him Luke 10. 16. He that despiseth you despiseth me c. 2. Whatsoever thou pretendest for thy negligence it is certain that if thou make no conscience to hear Christ's Ministers sent to speak to thee in his Name thou wouldst also be as careless in hearing Christ himself if
of Heaven Use 2 Use 2. To stir us up every one to labour and use all means to attain to this excellent Grace of true Humility that by it we may become like unto Children yea to little Children resembling them in the practice of Humility and in all the properties thereof in thinking meanly of our selves and well of others in being contented with our present estate and degree and not ambitiously seeking after higher place or dignity than doth belong to us c. Consider the great necessity of this Grace of Humility and that we should by it resemble little Children Unlesse it be thus with us we are unfit for the Kingdom of Heaven and can never be partakers of it Matth. 18. 3. ut supra Contrà as is there shewed the onely way to be great in that heavenly Kingdom is first to become truly humble in our selves as little children c. Helps to attain to this humility 1. Pray unto God c. 2. Labour for a sight of our sins and infirmities c. 3. Look at Christ's example Matth. 11. 19. 4. Excellent Promises made to such Esay 57. 15. 1 Pet. 5. 5. Observ 4 Observ 4. In that our Saviour sets a little child before his Disciples to teach them humility we may learn this That we ought not to disdain or refuse to learn the practice of Religion and grace of the meanest Teachers no not of young Children but we must be content to be set to School to them as it were to learn some Christian graces and vertues as here the grace of humility and in other places of Scripture we are called to learn of them the practice of innocency and freedom from malice 1 Cor. 14. 20. of love and desire to the milk of the Word c. 1 Pet. 2. 2. yea in Scripture we are set to School to the brute beasts as to the Ox and Ass Esay 1. 3. to the Fowls of the ayr to the Lilies of the field Matth. 6. to learn faith in God's providence and to moderate our cares for things of this life So to the Pismire Prov. 6. 6. to learn diligence in our Calling and provident care for time to come Vse Vse See then that we refuse not to learn the wayes of God and the practice of Christian Duties even of the meanest Teachers which God hath appointed to instruct us no not of our young Children nor of brute beasts Fowls of the ayr grasse of the field c. all which in their kind may serve to instruct us in the knowledg of God's Will and obedience to it Observ 5 Observ 5. In that our Saviour took this little Child and imbraced it in his arms and did also set it beside him as St. Luke saith Luke 9. 47. shewing thereby his special affection unto it and especially to such as do resemble such children in the grace of humility hence we learn further That Christ Jesus doth bear a special and singular affection of love unto such persons as are truly humble and do herein resemble little Children As the grace of humility is most acceptable and pleasing unto him so all that are indued with it John was the beloved Disciple of Christ above all the rest And it seems probable that one special grace for which he was so beloved was his humility and that he excelled in this grace may appear by his modest and humble manner of writing of himself Joh. 21. 24. Luke 7. 14. see what love and respect Christ shewed to that humble woman who washed his feet with her tears c. preferring her before Simon the proud Pharisee c. See also Luke 18. Reason Reason Humble persons do in special manner resemble Christ himself Matth. 11. 29. Learn of me for I am lowly Therefore he cannot but affect them with singular love Similitudo morum conciliat amicitiam as Philosophers teach So here between Christ and humble Christians Vse 1 Use 1. To comfort humble Christians which feel this excellent grace wrought in themselves in any measure Though the world hate despise and trample them under foot as oftentimes it comes to passe yet this is enough to comfort them that they are beloved of Christ himself in special manner and in high favour and account with him Set this against all contempt of the world See Esay 66. 2. To him will I look c. Esay 57. 15. He dwells with an humble spirit c. Vse 2 Use 2. If we desire to be interessed in the special love and favour of Christ Jesus the Son of God our blessed Saviour then labour for this excellent and pretious grace of true humility by which we may become like unto such little children as he so lovingly imbraced in hiâ— arms yea by which we may resemble and shew forth the image of Christ himself Then the more like we are unto him the more he must needs love and affect us and the more he will shew his singular love to us by all fruits of it as by communicating himself to us by revealing the secrets of his Will to us c. Psal 25. 9. The meek or humble will he teach his way Use 3 Use 3. Hence gather on the contrary That proud and haughty persons are hateful and abominable unto Christ Jesus Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord. This hatred and detestation of proud persons our Saviour shewed by opposing himself so much as he did both in his doctrine and practise against the proud and self-conceited Pharisees Luke 18. 9. He spake a Parable to certain which trusted in themselves that they were righteous and despised others c. So at others times he sharply reproves them for their pride and hypocrisie shewing his detestation of it Use 4 Use 4. Seeing Christ our Saviour doth bear such affection to humble persons this should also move us to have such in singular love and estimation in and for Christ's sake c. But of this more in the Verse following Mark 9. 36 37. And he took a Child c. Aug. 19. 1627. IN these two Verses the Evangelist shews how our Saviour took occasion to teach his Disciples the practise of humility by a reall type or example of a young Child which he called to him took in his arms and set before them Where 1. is set down our Saviour's propounding of this example In taking the young child c. 2. His applying of it to his purpose in that he takes occasion thereby to commend and urge the practise of humility unâ—o his Disciples Of the former I have spoken Now followeth the latter viz. The application of the example of the young Child In that our Saviour takes occasion from thence to perswade and stirr up his Disciples to the practise of humility This he doth by shewing how dear and pretious in his account such Christians are who do resemble little Children in humility which he sheweth by this That whatsoever love and respect
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in