he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
therefore we may as well be without Christ as without the Gospel preached See the necessity of this Ordinance of God and learn to make great account of this his mercy that we enjoy the freedom of the Gospel in the preaching whereof Christ Jesus himself with all his benefits is daily set forth unto us We cannot be sufficiently thankful for this unspeakable favour of God if we seriously think of it as we ought So much of the cheif Author and matter of the Gospel which is Christ Jesus Now followeth the Description of Christ by one special Title called The Son of God How Christ is the Son of God I shewed before in opening the words namely in this respect That he was from everlasting begotten of God the Father after an unspeakable manner Doct. Now in that Christ Jesus is the Son of God by eternal generation or begetting hence we gather That therefore he is true and very God as well as the Father or the Holy Ghost He is not a meer man but God as well as Man yea equal with the Father and Holy Ghost in respect of the divine Essence and nature Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God See also Joh. 1. 1. Reasons to prove that he is very God Reas 1 1. The essentiall properties of the divine Nature are given to him â—â— Eternity Esay 9. 6. The everlasting Father So also Omnipotency 〈…〉 the Almighty Reas 2 2. The 〈◊〉 or God are ascribed to him as the Creation of the World John 1. 3. Col. 1. 16. By him all things were created c. So also the Preservation of the World Heb. 1. 3. He beareth up all things by the word of his Power So he is said to forgive sins which is proper to God onely Reas 3 3. Divine worship is to be given to him even by the Angels themselves Heb. 1. 6. Let all the Angels worship him Act. 7. 59. Steven prayed to him Lord Jesus receive my Spirit Use 1 This confuteth all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks Jews and the like Use 2 Christ Jesus being true God is therefore an all-sufficient Saviour Heb. 7. 25. He is able perfectly to save them that come unto God by him by the power of his God-head he is well able to vanquish Death Hell Satan and all Enemies of our Salvation Further in that he is God as well as Man he is able to merit Forgiveness of sins God's Favour and Salvation it self for his elect and faithful ones for this Dignity of his person added vertue and efficacy to his death and sufferings in that he that dyed and suffered was the Son of God therefore Act. 20. 28. God is said to have purchased the Church with his own blood Again in that he is God as well as man he is able not onely to merit Salvation for his Elect but also actually to confer and bestow Salvation and all means of it upon them Joh. 10. 28. He gives eternal life to his sheep c. All this is matter of singular comfort to true Believers who know themselves to have part in Christ they are sure not to miss of Salvation Hell-gates cannot keep them from it seeing the Son of God himself is their all-sufficient Saviour Here then we must learn by faith to trust in this Son of God our powerful Saviour and to rely wholly upon him for Salvation and for all the parts and degrees and means of it seeking Salvation in none other but him onely who is made unto us of God Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. 30. Mark 1. 2. As it is written in the Prophets Behold I send my Messenger before thy face which shall prepare thy way before thee HAving spoken of the Preface set before the History of John Baptist his publick Ministry in the former Verse Now we come to the History it self In which St. Mark layeth down three principal matters touching the Ministry of John First The ground or warrant of his Call to his Office namely The Writings of the Prophets Ver. 2. 3. Secondly The Execution of his Ministry in baptizing and preaching the Word Ver. 4. ver 7 8. Thirdly The Fruit and Effect of his Ministry Ver. 5. in that all the Land of Judea and they of Jerusalem went out to him c. which shews how effectual and powerful his Ministry was Touching the 1. Point namely The Ground or Testimonies of two Prophets Malachy and Esay which Testimonies are alledged by the Evangelist for the warranting and confirming of John's Ministry As it is written in the Prophets That is in the Writings or Books of the Prophet Malachy and of the Prophet Esay as we shall see when we come to the Testimonies themselves Now these words As it is written c. have Relation to the 4. verse following where it is said That John baptized and preached c. And it is all one as if the Evangelist had said thus In that John Baptist went before Christ to prepare the way for him by preaching and baptizing in taking this Office upon him and in executing it accordingly he did nothing but that which was agreeable to the Prophecies that went before of him by which it was foretold That he should be the Harbinger of Christ to prepare the way for him by his Ministry and Preaching And therefore by these Prophecies both his Calling to the Ministry and the Execution of it are sufficiently warranted Thus wee see the purpose of the Evangelist in alledging these Testimonies of the Prophets for the warranting of John's Ministry And here some things are to be observed for our Instruction before we come to the particular handling of these Testimonies alledged Obser 1 In that the Evangelist alledgeth the writings of the Prophets for the Ground and Warrant of John Baptist his Calling to the Ministry Hence we learn that whosoever takes on him the Office of a Minister must have his Ground and Warrant from the Word of God for so doing else he may not thrust himself into that holy Function Not that every Minister must have such special Warrant from express words of Scripture to justify his Calling as John had for he being an extraordinary Prophet and Minister of the Gospel his Calling to that Office was in special manner foretold by the Prophets in their Writings and so he had a special and extraordinary Warrant for it It cannot be that every ordinary Pastor or Minister of the Church in these times should shew such particular and special Warrant from express Scripture for his Calling to that Office Nevertheless every Minister must be able to shew the general Warrant of the Word of God for the proof and justifying of his entrance into that Calling Reas 1. Else he cannot look for the Blessing of God upon his Ministry 2. Nor for perfection 3. Nor do his duty cheerfully Quest When is
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
that this Lake was about twenty Miles in Compasse Josephus saith it was forty furlongs broad and a hundred long De Bello Jud. lib. 3. c. 18. It was near unto sundry famous Towns of Note as Capernaum Tiberias Bethsaida Chorazin and others as Adrichomius Writeth Now near unto this Lake of Genesareth our Saviour Christ conversed much teaching and working sundry Miracles there which maketh it the more famous And it is likely that one cause why our Saviour did so much converse in this Place and why He now walked there was this because it was a populous Place where He might do the more good by His Doctrine and Miracles But not to insist longer on this I come to the second thing namely the Description of the Persons that were Called They are described 1. By their Names 2. By their Kindred and Parentage 3. By their particular Calling Fishers 4. By their Imployment in their Calling Touching the first of these their Names I will not here insist upon onely Note this that James is called the son of Zebedeus to distinguish him from â—ames the son of Alpheus which was another of the twelve Apostles Mark 3. 18. I proceed now to the second thing namely their Kindred and Parentage These were two Couples of Brethren and two of them were the sons of Zebedee Hence some gather That our Saviour Christ in making choyce of two Couples of Brethren to be Disciples and afterward to be Apostles did shadow unto us in some sort the unity and love that should be between Ministers of the Word that there should be a kind of Spirituall brotherhood between them and that they should affect and love each other as Brethren Paul often calleth Timothy his Brother So also he calleth his beloved Philemon Fellow-Worker But to let this passe I go on to the third thing which is their trade of Life they were Fishers Now this implieth that they were 1. Men of mean Estate and Degree because their Calling was so mean 2. That they were men unlearned and not furnished with the knowledge of Arts or Tongues So Acts 4. 13. 3. That they were not politick and Worldly-wise Men but rather plain simple-dealing men Such our Saviour Christ made choyce to be afterwards his Apostles Quest 1 Quest 1. How could unlearned Men be fit to make Apostles and to Preach the Gospel Answ Answ Christ made them fit before they Preached 1. By instructing and teaching them in his own Person for they heard his Preaching in publick all the time they lived with him and he taught them much See Mat. 13. 10 11. by private conference for they were after a sort his Family continuing with him for the space of three years and more all which time they had Christ to be their teacher 2. By the extraordinary powring out of his Gifts of the Spirit upon them which was done on the day of Pentecost after Christ's Ascension Acts 2. So then although our Saviour called unlearned men to be Apostles it follows not that such are fit in these times to be called to the Office of Ministers The calling of the Apostles was extraordinary and they were extraordinarily fitted of Christ for that Office because they were appointed to be the first Founders and Planters of the Christian Church but now that extraordinary Calling is ceased and men ought to be fitted for the Ministry by ordinary meanes namely by the study and knowledge of Arts and Tongues which are necessary in some good measure in all those that take on them the publick Ministry See 1 Tim. 3. 2. and 1 Tim. 4. 13. Quest 2 Quest 2. Wherefore did Christ Call mean and unlearned Fishermen to be his Disciples and afterward to be Apostles and not rather some of the Scribes Pharisees or Priests that were wise and great men in the World Answ Answ 1. To shew that his Kingdom being Spirituall John 18. 36. is not erected or promoted by Worldly means or helps as Wealth humane Learning worldly Policy c. Therefore when he was to set up his Kingdom among Men by calling and converting them to himself he imployed not such as were learned rich or great men but mean Fishermen Earthly Kingdoms are set up and enlarged by outward means as by force of Arms worldly Wisdom Policy c. But Christ's Kingdom is not promoted and furthered by such means as these but onely by the Divine Power of his Word and Spirit by which alone he calls and converts men to himself and so sets up his Kingdom in their hearts 2. To shew his Power in converting the World by such weak means even by the Preaching of poor and mean Fishermen that himself might have all the glory of this miraculous Work 1 Cor. 1. 29. That no flesh should rejoyce in his presence Observ 1 Observ 1. In that our Saviour calleth such poor and mean Persons to be his Disciples to believe in him and follow him we may gather that Christ Jesus in bestowing spiritual favours or priviledges on men doth not respect the outward quality or condition of their Person as Wealth Nobility of Birth Natural Wisdom or any worldly Greatness 1 Cor. 1. 26. And Mat. 11. 25. also Mat. 11. 5. The Poor have the Gospel preached to them Use Vse Comfort to those that are of poor and mean condition and quality in the World Christ will not reject thee for thy meanness or poverty nor deny the graces of his Spirit to thee if thou be carefull in using the means of Grace Christ will bestow his Grace upon thee as soon as upon the greatest Person in the World As worldly Wealth and Greatness do not commend any to Christ so neither doth the poverty or basenesse of any man's wordly condition move him to reject any or to deny his grace to them Observ 2 Observ 2. Christ can do great matters by weak means thus He converted the World by these Fishermen c. So much of the calling and condition of these Persons which Christ called in that they were Fishermen The fourth thing to be considered is their diligent imployment in their Calling It is said That Simon and Andrew were casting their Nets into the Water and James and John were busied in mending their Nets so that as they had a particular Calling so they were diligent in the Duties of it Observ Observ From their example learn this That every one that lives in the Church should not onely have some particular Calling whereinto do good in Church or Commonwealth but that he ought also painfully and diligently to imploy himself therein No Person Man or Woman should live idlely or unprofitably but must take pains in some honest Calling labouring with body or mind This was God's Ordinance at the beginning immediately after Adam's Fall as we see Gen. 3. 19. By sweat of face understand here any painfull Labour of body or mind See also Eph. 4. 28. and 2 Thes 3. 10. The examples also of the Faithfull in Scripture do prove it
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
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
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
make to be reconciled If any of us were sick of such a disease as but one Physitian in the world could cure it what shift and means would we make to have the help of that one Physitian c. See more of this point upon chap. 11. v. 25. So much of those things which were commendable in these Scribes Now from the Consideration of those things which were Evill and discommendable in them we may also observe some points of Instruction Observ 1 Observ 1. In that they do maliciously Interpret the words of our Saviour taking them in the worst sense whereas they might have Interpreted them more favourably we may see that it is one property of malice to take the saying and doings of others in Evill part and to give a hard censure of them without cause Rom. 1. 29. The sin of Malignity or taking things in evill part is joyned with the sin of Malice in the Heathen to shew that they commonly go together Thus the Jews shewed their malice in taking the words of Christ in evill part Joh. 2. 20. See also Mark 3. 22. Vse Use Take heed of this Malicious practise of taking things done or spoken by others in the worst sense It is contrary to Love which thinks not evill 1 Cor. 13. 5. namely without just cause and sufficient ground therefore when things are doubtfully spoken or done make the best of them not the worst We know not with what mind or Intention things are spoken and done by others therefore judge favourably We would not have others take our sayings or doings with the left hand or in the worst sense c. Observ 2 Observ 2. It is no new thing for such as live most Innocently and Uprightly to be falsly accused of crimes whereof they are not Guilty Our Saviour Christ himself though he were most Innocent and free from all spot of sin and though he spake and did all things well yet was often falsly accused sometimes as a Glutton or Drunkard and a friend to Publicans and sinners sometimes as one that wrought Miracles by Belzebub sometimes as a Traytor to Caesar and enemy to the state and sometime as a Blasphemer as we see here And many other example we have of those that being Innocent and upright have been charged with false crimes So Joseph Daniel Stephen Paul c. Use Use Comfort to those that make Conscience of their wayes though they be evill spoken of or evill thought of without cause yea sometimes for well-doing and though wicked men lay false crimes to their charge yet no cause is there for them to be discouraged let them in this case remember the example of Christ himself and many others of the Faithfull who were wrongfully accused being Innocent look not to escape better then these have done The Devill is still like himself that is an accuser of the Brethren and one that stirs up wicked men his Instruments to accuse them and to speak and think evill of them without cause Nos modo id agamus ut nemo de nobis male loqui absque mendacio possit as Hierom saith Epist 14. ad Caelant Let it be our care so to live and carry our selves that no man may be able to speak evill of us without a Lye Observ 3 Observ 3. Lastly Observe here that these Scribes though men of great place and Authority among the Jews being Doctors and expounders of the Law yet do here shew their ignorance and error touching the person of Christ judging of him as of a meer man whence we may gather that no place or calling in the Church can exempt men from Error and ignorance in matters of Faith Joh. 1. 21. the Pharisees erred grosly touching John Baptist thinking that he was either Christ or Eliah And this we see in daily experience that Men of great place and Authority in the Church have their errors and oversights and do discover their ignorance in some things Use 1 Use 1. Therefore men of greatest place in the Church had need aswell as meaner persons to pray unto God for the Guidance of his Spirit to lead them into the Truth and to preserve them from Error for it is not the greatness or excellency of their place or calling that can exempt them from it Use 2 Use 2. This also teacheth us to take heed that we tye not our selves to the Judgment and Opinions of such men as are of great place and Calling in the Church for they are not exempted from Error but are lyable to it aswell as meaner persons therefore examine their Opinions by the Word of God and follow them onely so far as they agree with that 1 Thess 5. 20. Try all things c. Mark 2. 8 9 10 11 12. And immediately when Jesus perceived in his Spirit that they so reasoned within themselves May 9. 1619. He said unto them Why reason ye these things in your Hearts Whether is it easyer to say to the sick of the Palsy Thy Sins be forgiven thee or to say Arise and take up thy Bed and walk But that ye may know that the Son of Man hath power on Earth to forgive Sins He saith to the sick of the Palsy I say unto thee Arise and take up thy Bed and go thy way unto thy House And immediately he arose took up the Bed and went forth before them all insomuch that they were all amazed and Glorified God saying We never saw it on this fashion IN the two former Verses we have heard how the Scribes took exception against our Saviour Christ for pronouncing remission of sins to the sick of the Palsy Now in the 8 and 9. Verses is laid down the answer of our Saviour unto that their Cavill and his confutation of it Where 1. Consider the occasion of his confuting them viz. this that he perceived in his Spirit their reasonings against him c. 2. The Answer and confutation itself In which 1. He reproveth them in those words Why reason ye these things in your hearts 2. He confuteth their Cavill and accusation by proving that he had power and Authority to forgive sins and therefore that he Blasphemed not in pronouncing forgiveness to the sick and this he proveth by a comparison of equalls for he compareth the Act of Forgiving sins with the act of Miraculous curing of the sick of the Palsy shewing that these two are equall in respect of difficulty of performance and therefore if he have power to do the one that is to cure the Palsy Miraculously then also he hath power to do the other that is to forgive sins Now that he hath power to do the former he gives them a reall proof immediately by actuall curing the sick of the Palsy and that miraculously before their faces as we shall see ver 10. c. Perceiving in his Spirit That is By his Divine Nature So Heb. 9. 14. He offred himself by the Eternall Spirit c. so also 1 Pet. 3. 18. He was
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
Custom-gatherer or a Publican 3. Consider the manner of Calling him or the outward means used by our Saviour namely his Word and Commandement bidding him Follow him 4. The prompt obedience which Levi yielded to this Calling He followed him As He passed by Namely after His Sermon ended by the Sea-side Levi Otherwise called Mathew by himself Matth. 9. 9. for he had two names as many other had which are mentioned in Scripture Some think he was first called Levi before his Calling and Conversion and afterwards had his name changed to Mathew which is uncertain But certain it is that Levi is an Hebrew name signifying as much as coupled or joyned and it was first given to one of the sons of Jacob as we read Gen. 29. 34. And this shews that this Levi here spoken of was a Jew by Nation because he had an Hebrew name though of what Tribe he was is uncertain Son of Alpheus Not that Alpheus the Father of James mentioned Mark 3. 16. but another of the same name Sitting at the receipt of Custom That is at the Place where the publick Tribute or Pol-money was usually payed and received and this is likely to have been some House standing without the City of Capernaum near to the Lake of Genesareth Now hence it appeareth that this Levi was a Publican as he is called Matth. 10. 3. Now the Publicans were such whose Office was to gather and receive the publick Tributes Taxes and Poll-money of the People of the Jews for the Roman Emperour to whom they were in subjection whence they had their Name of Publicans because they gathered the publique Taxes and Tributes Now although the Calling in it self was lawfull and therefore John Baptist Luke 3. 12. doth not condemn it but the abuse of it yet the Publicans in our Saviour's time were generally noted for the sins of covetousness and extortion in exacting of the People more than their due This appears by the example of Zacheus Luke 19. See also Luke 18. 11. Theophylact says They lived of the tears of the Poor Winkelman in locum Hence it is That we find Publicans and Sinners so often matched together as in the next Verse to this we see Follow me It is likely our Saviour Christ used more words to him besides these but the Evangelist sets down only the sum of that which he spake to him Now further we must know that by this Commandement of following him our Saviour Christ implyeth two things 1. That he should forsake his former sins of Covetousness and Extortion and Unjustice and turn to God by true Repentance as also that he should believe in him as in the true Messiah 2. That he should forsake his Calling and Office of a Publican and betake himself to be Christ's ordinary Companion and Follower to hear his Doctrine and to see his Miracles that so he might be fitted in due time to execute the Office of an Apostle In a word our Saviour called Levi unto two things 1. To follow Him as a Believer in Him and as a true Christian Convert 2. To follow Him as one of his special Disciples and ordinary Associates whom he had appointed for the Office of Apostles He arose and followed Him Forsaking all as Luke 5. 28. that is all his worldly Possessions Here also two things are implyed 1. That he forsook his Sins and became a Believer in Christ 2. That he forsook his Worldly Possessions in regard of the present use of them and his former Office of a Publican and betook himself to be a Disciple and Follower of Christ Quest Quest. What moved Hum so readily to do all this Answ Answ Not the bare words of Christ but the Power of his Divine Spirit inwardly affecting his heart and moving him to be obedient to this his Calling So much in way of clearing the words in this Verse Now because this Text as I have shewed comprehends a twofold calling of Levi or Matthew the one to be a Believer in Christ the other to be a speciall Disciple and ordinary follower of Christ and consequently one of the twelve Apostles therefore I might here stand to gather matter of Instruction from the consideration of both these his callings but as for those things which might be observed from his being called to be an ordinary follower of Christ I have before handled them upon the former Chapter from the 16. verse to the 21th Now therefore I will onely speak of those things which we may learn from the calling of Levi to be a Believer in Christ Observ 1 Observ 1. From the occasion of his Calling in that our Saviour Christ saw him sit at the Receipt of Custome being busied in his covetous and unjust practises not thinking of our Saviour much less seeking after him yet even at this time he called him Hence learn that God doth of his own free Grace and mercy call and convert sinners unto himself even then when they think not of him nor seek to him Esay 65. 1. I am found of them that sought me not c. It is spoken in the person of Christ 2 Tim. 1. 9. Who hath saved us and Called us with an Holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Jam. 1. 18. Of his own Will begat he us c. Therefore Luk. 15. Christ shews this by the Parables of the lost sheep and of the lost Groat The Groat seeks not the Woman nor the sheep the Shepheard so the sinner seeks not Christ but he seeks the sinner when he thinks not of Christ much less seeks after him Did Paul seek after Christ when he called him Act. 9. No he was even then going with full purpose to persecute Christ in his Members Reas Reas There is no goodness or Righteousness in any man by Nature which may move God to shew mercy to him in Calling and Converting him Rom. 7. 18. We are all by Nature as an unclean thing polluted with the filthiness and corruption of sin Esay 64. 6. Vse 1 Use 1. To confute the Papists who teach that men in the state of Nature and by power of naturall Free-will may do such good works whereby they may prepare themselves to Grace and to their own Conversion contrary to that of the Apostle 1 Cor. 4. 7. Who separateth thee and what hast thou which thou didst not receive c. And again that of our Saviour Christ Joh. 15. 5. Without me ye can do nothing Vse 2 Use 2. To stir us up to all thankfullness unto God for our Calling and Conversion seeing it proceeded not from any goodness in us above others but of his free Grace Think of this so many as know and feel themselves to be effectually Called out of their sins Think how Christ Jesus sought thee out when thou were'st as a lost sheep not once thinking to return Think how God hath bin found of thee though
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
thy Corruptions and as a hammer to break the stone in thy Heart Jer. 23. 29. Hearken to it it may in time mollify thee c. Use 2 Vse 2. Labour to feel this Divine power of the Word of Christ renewing and changing our Hearts and working Faith and Repentance in us To this end pray unto Christ to joyn his Spirit with the outward Ministry of his Word which may make it effectuall to us Observ 5 Observ 5. Lastly In that Levi or Matthew being called of Christ to follow him that is to leave his sins and to Believe in him did presently yield obedience to this Call in following Christ Hence we learn That when Christ calls us to follow him by Faith and Repentance we must yield ready obedience to this calling by forsaking our sins speedily and embracing Christ by Faith Hebr. 3. 15. To day if ye will hear his Voyce harden not your Hearts c. Zachaeus being called of Christ came speedily to him receiving him joyfully not onely into his house but into his Heart by Believing in him Luke 19. So Philip Joh. 1. And Paul being called of Christ from Heaven was obedient to that calling in forsaking his sin of Persecuting the Church and in turning to Christ by Faith Reas Reas Otherwise if when Christ calls us by his Word to leave our sins and to Believe in him we refuse to hearken we shall be Guilty of the Contempt of his Word and so increase the measure of our sins Use 1 Vse 1. This reproveth those who notwithstanding Christ calleth them by the Ministry of his Word yet refuse to follow him That is to forsake their sins and to Believe in him They desire still to continue in their own wayes of sin and make delayes and excuses when they should follow Christ like those we read of Luke 9. 59. c. This shall add unto their condemnation if they repent not not so much that they have sinned but that they have refused to come out of their sins of ignorance and unbelief c. Notwithstanding Christ hath often called them by his Word to come out of them Joh. 15. 22. If I had not come and spoken unto them c. Vse 2 Use 2. Hearken to Christ calling to us by the Ministry of his Word from time to time Forsake our own wayes deny our selves and follow him consult not in this case with flesh and bloud or with naturall reason or with the World these are ill Counsellors which will disswade us from following Christ c. Mark 2. 15. And it came to passe that as Jesus sate at meat in his house many Publicans and Sinners sate also together with Jesus and his Disciples for there were many and they followed him June 13. 1619. IN the former verse the Evangelist set down the calling of Levi the Publican to be a Believer in Christ and to be one of his Disciples and Followers Now he setteth down some consequents which followed after the calling of Levi. The consequents are two 1. A Feast or Banquet made by Levi for our Saviour Christ ver 15. 2. Certain accidents or events which fell out by occasion of that Feast The Events are two 1. That the Scribes and Pharises seeing him eat with Publicans and sinners took exception against him ver 16. 2. Our Saviour Christs answer to their exception and defence of his practise ver 17. Touching the first thing namely the Feast which Levi made for him this is implyed when it is said Jesus sate at meat in his house that is in the house of Levi of whom mention was made in the former Verse Luke 5. 29. It is said Levi made him a great Feast in his own house c. and that it was a great Feast or Banquet may further appear because there is mention of so many Guests that were present at it for not onely Christ and his Disciples but many Publicans and sinners also were present as the Evangelist sheweth In the words we will consider three things chiefly 1. The Feast or Banquet 2. The Place where it was made In his House 3. The Guests that were invited and present at it which were of two sorts some of them good as our Saviour and his Disciples some profane and wicked viz. many Publicans and Sinners which sate with Christ and his Disciples at the Table 4. The occasion or cause of so many Publicans and Sinners being present viz. because there were many that followed Christ Touching the first Point namely that Levi made a Feast or Banquet It may be demanded Wherefore or to what end he made such a Feast at this time Answ 1. To testify his joyfulness and gladness for his late Conversion and Calling to be Christ's Disciple for Feasting is a token of Joy and Gladness 2. To express his thankful mind to our Saviour Christ for shewing such mercy on him in calling him from his former sinful life to be a Believer in Him and for appointing him also to this Dignity to be one of his special Disciples and Followers who should afterward execute the Office of an Apostle For these special favours he was desirous to shew his Thankfulness to Christ by entertaining Him and his Disciples in his House with this Feast 3. To shew his Christian Love to his fellow-Publicans in using means for their Conversion to Christ therefore he made this Feast as it is likely and took occasion to invite many other Publicans and Sinners to it that by this means they coming into company with Christ and conversing with Him might if it were possible be drawn to believe in Christ and to repent of their former sinful life as Levi himself had done Publicans That is Custom-gatherers or Tribute-gatherers such as Levi himself was as we heard upon the former Verse And Sinners Not ordinary Offender but such as were notoriously and openly profane whom therefore the Scribes and Pharisees judged unfit to be companied with as appeareth in the next Verse For there were many and they followed Him that is many Publicans and Sinners seeing Christ's goodness and mercy shewed in the Calling of Levi and perceiving also Levi's readiness in following Christ they also were hereby moved to go after Him Quest Quest Whether were they all truly converted Answ Answ Although the Evangelist doth not expresly mention their Conversion yet it is probable by these words that there was some beginning of Grace wrought in them or at least in some of them and that they were in part touched in Conscience for their sins Vide Lyserum in Harm Evang. cap. 66. Euthym. in Mat. 9. Observ 1 Observ 1. From the Feast or Banquet it self in that Levi being converted and become a Disciple of Christ did make a great Feast and in that our Saviour himself and his other Disciples vouchsafed to be present at this Feast we may learn that it is lawful and warrantable for Christians sometimes to use Feasting Our Saviour Christ was present and did partake
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
which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâ—s giveâ— another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ— and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. 〈…〉 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
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
Otherwise they cannot look that any good fruit should come of their teaching So much of the first Branch of the Comparison Viz. The resemblance between the Husbandman or sower of seed and the Minister of the Word Now to speak of the resemblance between Seed and the Word of God This stands in two things chiefly 1. The seed of any Corn or grain hath in it a fructifying vertue whereby it being cast into the Earth and lying hid there for a time and rotting doth at length spring again and take root downwards and afterwards brings forth fruit upward So the Word of God hath in it a Divine power and vertue whereby being soundly preached and conscionably heard and received into the hearts of the hearers it doth take root in them and bring forth in them those excellent fruits of the Spirit mentioned Gal. 5. 22. Esay 55. 10 11. As the rain cometh down and the snow from heaven and watereth the Earth and maketh it bring forth and bud c. So my Word shall be that goeth out of my mouth it shall not return unto me void but shall accomplish that which I please and shall prosper in the thing whereto I sent it 1 Pet. 1. 23. It is said to be The immortal seed of our new birth c. to shew That it hath spiritual life and vertue in it and that it gives life to those that hear it causing them to bring forth living fruits of Faith Repentance c. Quest Quest Doth not the Spirit of God work these heavenly Fruits in us Answ Answ Yes the Spirit is the Author and Efficient cause of them but yet the Word is the ordinary Instrumental cause and means by which the Spirit worketh them Use 1 Vse 1. See the Excellency of the Word preached it is not a dead Sound but it hath in it a living Virtue and efficacy to work upon the hearts of the hearers it hath in it a fructifying vertue able to bring forth spiritual fruits of holiness righteousness faith repentance c. in all those that hear and receive it as they ought It is that living seed from whence all fruits of saving grace do spring and grow up in a Christian How should this move and stir us up to love and esteem highly of the Word preached and to hear it upon all occasions Use 2 Vse 2. Let all hearers of the Word examine and try whether they find and feel in themselves this fructifying vertue of the Word whether it have taken such root in their hearts that it bring forth in them spiritual fruits of Faith Repentance Newness of life c. Hast thou been a hearer of the Word Look well to this What vertue this seed hath had in thee what fruits of grace of holiness and reformation of life it hath brought forth in thee If it have brought forth these Fruits in thee in some measure then thou hast been a good hearer if not the fault is in thy self alone for the Word in it self hath a fructifying vertue being the immortal seed of the new birth and of all saving graces in those that hear it aright Therefore if it be not fruitful in thee it is because thou dost not hear it in such conscionable manner as thou oughtest thou doest not receive this seed of the Word into good ground that is into an honest and good heart when the seed sowen is good if it fructifie not the fault is in the ground being barren c. So the Word of God being in it self the living seed of grace if it do not take root and bring forth fruits of grace in thee the fault is in the barrenness of thy heart c. So much of the first resemblance between Seed sowen and the Word preached The second Resemblance is this Seed that is sowen though it be good and have in it a fructifying vertue yet it doth not take root or spring up unto fruitfulness of it self alone but by the blessing and providence of God causing the Sun to shine and the rain to fall upon it and so causing it to spring and grow up according to that Hos 2. 21. I will hear the Heavens saith the Lord and they shall hear the earth and the Earth shall hear the Corn c. And Heb. 6. 7. The Earth which drinketh in the rain c. and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God So it is with the Word preached though it have in it vertue to bring forth the fruit of grace yet it doth not of it self alone shew and manifest vertue without the speciall blessing of God upon it that is without the speciall work of the Spirit of God accompanying the Ministry of the Word in the Hearts of the Hearers otherwise the Ministers of God may Plant and water in vain unless God give increase 1 Cor. 3. 7. Neither is he that Planeth any thing neither he that watereâ—h but God that giveth the increase Vse Use See how needful it is for Minister and people to pray unto God for his blessing upon the Ministry of his Word and for the powerfull work of his Spirit to accompany his own Ordinance in the Hearts of the hearers to make it fruitfull in them Though the Word Preached be the Seed of God having in it most excellent vertue yet it hath this vertue not from it self but from the blessing of God promised to his own Ordinance and from his Spirit accompanying the same and therefore though this Seed of the Word be sowen by the Ministers of the Word never so diligently yet unless God send the Rain and Sun-shine of his Spirit upon it it can never fructify in the hearers So much of the resemblance between the Word of God and seed Sowen Now to speak of the third branch of the Similitude the resemblance between the Preaching or Ministry of the Word and the sowing of Seed 1. As the sowing of Seed is the ordinary means to have a Crop and Harvest of Corn and without sowing no Harvest can be looked for so the Preaching of the Word is the Ordinary means for the bringing forth of Spiritual Fruit in men and to cause a Spiritual Harvest of Grace in their hearts and lives and therefore where this seed of the Word is not sowen at all there can no Spirituall Fruit or Harvest be expected no fruit of Faith Repentance c. which shews the misery of such people who live without the Ministry of the Word 2. As it is in sowing seed if it be too thin and sparingly sowed there is likely to be a thin and sparing Crop as on the other side where the seed is sowen with a full hand the Harvest is like to be the more full and plentiful So it is in the Ministry of the Word where this Seed is thin sowed that is the Word is seldome Preached there small fruit is to be expected and on the contrary where it is more frequently and often Preached
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ— he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
19. Now to speak more particularly of the words Herod feared John By fear understand inward reverence of Heart in Herod toward John whereby he was moved to esteem well of him and to shew much respect unto him and to stand in a kind of awe of him Ephes 5. ult Let the Wife see that she fear her Husband that is reverence him c. Observ Observ Here we see that wicked men may shew good affections toward the Faithfull Ministers of God they may love and reverence them after a sort as Herod did John So Act. 8. 13. Simon Magus shewed his affection and reverent respect of Philip by wondring at the Miracles wrought by him and by keeping company with him So Nebuchadnezzar though a wicked Tyrant yet reverenced and honoured Daniel chap. 2. ver 46-48 He fell upon his face and worshipped him c. Quest Quest What moveth wicked men thus to affect and reverence Gods faithfull Ministers Answ Answ 1. The consideration of the excellent gifts which they discern in them especially natural gifts These draw them into admiration and so cause them to esteem and reverence them 2. Some worldly good or benefit which they reap by the acquaintance or society of such Faithfull Ministers of God c. 3. The holy lives of Gods Faithfull Ministers do cause the wicked to reverence them For this Herod feared John Use 1 Use 1. See then that it is not enough to prove one a good Christian to be well-affected to the Ministers of God and to esteem and reverence their persons Though in it self it be a good and commendable thing so to do yet it is no infallible mark of a good Christian Therefore rest not in this alone that we are well-affected to the persons of Gods Ministers to love and reverence them for all this wicked men may do But look that our affections toward Gods Ministers be sincere and unfeigned Quest Quest. How shall we know this Answ Answ By these marks and evidences 1. By the ground or motive which moveth us to affect them which must be principally the Dignity of their Calling and Ministry being from God and his special Ordinance for our good We must love and reverence them chiefly in this respect that they are the Ministers and Messengers of God sent unto us for our good and Salvation to dispense to us the means of Salvation the Word and Sacraments Matth. 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward 1 Thess 5. 12. Know them which labour among you And esteem them very highly in love for their works sake c. 2. By the unpartialness of our affection towards them in respect of their Calling as they are the Messengers and Ministers of God we are to have them in equall love and esteem and to reverence them alike We must not so love and reverence one Faithful Minister of God as to despise another 3. By the constancy of our affection to them loving and reverencing them constantly at one time as well as another in time of Adversity and trouble as well as in Prosperity when they reprove our sins as well as when they give comfort Vse 2 Use 2. See what to think of such as come not so far as to love and reverence the Faithfull Ministers of God but do contemn and despise them yea hate and persecute them These are worse then Herod and other wicked men who have shewed some love and reverence to Gods Messengers Therefore if these be condemned how much more the other if they repent not So much of Herod's reverencing of John Mark 6. 20. Knowing that he was a just man and an holy c. July 19. 1621. NOw followeth the Motive moving him so to do Because he knew him to be a just man c. Righteousnesse is twofold 1. Imputed 2. Inherent And this again is twofold 1. Legal commanded in the Law which is perfect and entire both in regard of the parts and degrees of it Now this was never found in any but in Christ and in Adam before his fall neither can it be in any meer man in this life 1. Evangelical Justice which is commanded in the Gospel Which Righteousness is imperfect in this life being nothing else but a sincere and constant endeavour to walk uprightly before God in all our wayes which endeavour is accepted in Christ instead of perfect righteousness And this is that Justice here spoken of And holy Not perfectly holy but one that carefully and constantly endeavoured to live holy and uprightly as hath been said of Justice Touching the difference between these two words Just and Holy we may refer the first to the duties of the second Table and the latter to the duties of the first Table c. Observ 1 Observ 1. See here the power and force of holiness and uprightness of life striking the hearts of others with fear and reverence toward such as do so live Nothing in the world doth procure so much reverence and awfull respect unto the persons of Gods Servants as their holy and upright conversation This made Job to be so much reverenced both of young and old as he saith of himself Job 29. 8. This made Samuel to be reverenced even of Saul himself a wicked man as we may see 1 Sam. 13. 10. See also 1 Sam. 15. 30. This also made our Saviour Christ to be so much reverenced when he lived on earth though he lived in poor estate because he was in his life so holy innocent and free from sin Therefore though some despised him yet many did reverence him See Matth. 27. 19. Pilate's Wife c. And we see here what moved wicked Herod to fear John even the holinesse of his life Reason Reason God himself doth manifest his own glory and Majesty in the holily lives of his servants making the Divine graces of his Spirit to shine forth in their lives which being seen of others do strike their hearts with reverence towards them Psal 14. 5. God is in the generation of the righteous Use 1 Use 1. See what is the best way for us to procure good esteem and respect from others and to preserve our selves from contempt in the places and Callings wherein we live The way is to labour for holiness and uprightness of life endeavouring alwayes to walk conscionably before God and Man in the duties of our general and particular Callings manifesting the graces of Gods Spirit in us and shewing forth the vertues of him that hath called us out of darkness into his marvellous light This our holy conversation shall be more powerful to win good respect and reverence to us in our places and Callings and to preserve us from the contempt of men then any other means which we can use Labour therefore to shew forth the holiness and uprightness of our lives before God and Men. This shall make us not only honourable before God for those that honour him he will honour
Christ feed the Souls of men spiritually unto Life eternal Answ Answ 1. By the merit of his Death and Sufferings indured for us in his humane Nature whereby he hath purchased both the spiritual Life of Grace and also that eternal Life of Glory for the Elect. Joh. 6. 51. The Bread that I will give is my Flesh that is my whole humane Nature Soul and Body which I will give for the life of the World And Ver. 55. My Flesh is Meat indeed and my Blood is Drink indeed Hereof the Sacrament of the Lord's Supper is a Pledge and Seal to the faithful 2. By the Power and Efficacy of his Divine Spirit working in them all spirituall and saving Graces as Faith Repentance c. which Graces are in Scripture compared unto Meâ—t and Drink as Joh. 6. 27. Labour for Meat which perisheth not c. And Joh. 4. 10. our Saviour tells the Woman of Samaria that he was able to give her living Water that is the saving gifts of his Spirit c. So Isa 55. 1. Hoe every one that thirsteth c. 3. By the outward Ministry of the Word and Sacraments which are the ordinary means of our spirituall Nourishment being ordained of Christ to this end to work and encrease Grace in us and so to feed and nourish us to eternal life In which respect the Word and Sacraments of Christ are resembled unto bodily Food as 1 Pet. 2. 2. Desire the sincere Milk of the Word c. And 1 Cor. 10. 3. The Sacraments of the Israelites are called their spiritual Meat and Drink Obj Obâ—ect Ministers of the Word are in this sense Pastors and Feeders of mens Souls with the Word and Sacraments Answ Answ They have only a ministerial Power to distribute these means of spiritual Nourishment but Christ alone is able to make them effectual to nourish spiritually c. Vse 1. See then the miserable condition of all that are without Christ having no Union with him by Faith such cannot be spiritually fed by him unto eternal Life Faith being the only means by which we receive spiritual Nourishment from Christ therefore miserable is the case of all Unbelievers Being destitute of Faith they are destitute of Christ and being destitute of him they are destitute of all spirituall Nourishment whereby their Souls should be fed to everlasting life therefore their Souls must needs be famished unto everlasting Death if they continue in that case living and dying without Faith in Christ c. Though they have never so much Provision of Meat for the Body yet if Souls be not fed c. Use 2 Use 2. See where to seek spiritual Food and Nourishment of our Souls Seek it in Christ and from him He only is the Bread of Life He only can give us the Meat which perisheth not and those living waters of saving Grace which shall never be dried up in us Labour therefore truly to hunger and thirst after this spiritual Food and seek to Christ to be fed of him with it Pray unto him daily to feed our Souls Say unto him as the Jews did Joh. 6. 34. Lord evermore give us this Bread Desire him to give us Faith whereby to feed on him that is on the merit and efficacy of his Death c. unto eternal life Pray him also to work in us all other saving Graces c. Neither must we only desire and pray him thus to feed us spiritually but we must withal willingly submit our selves to be fed of him resorting duly to the outward means of our spiritual Nourishment as the Ministry of the Word and Sacraments To come to these is to come to Christ's Table yea to be fed by him at his own Table And what a Priviledge is this How great a favour do we count it if a great man invite us to his own Table Behold Christ Jesus the Son of God inviteth thee to his Table to be spiritually fed by his Word and Sacraments and wilt thou not come cheerfully Take heed thou refuse not lest for this contempt he do for ever barr thee from tasting of the spirituall and heavenly dainties which he hath prepared as he did those that refused to come being invited to his great Supper Luke 14. Mark 6. 45 c. to 53. And straightway he constrained his Disciples to go into the Ship and to go over to the othe Nov. 18. 1621. side before unto Bethsaida c. THe Evangelist having from the 35. ver hitherto laid down the History of that great Miracle of Christ which he wrought in the Wilderness of Bethsaida in feeding 5000 men beside Women and Children with five Barley-Loavs and two little Fishes Now in these Verses he layeth down two other Miracles of Christ which he wrought the night following upon the Sea of Galilee which two Miracles he wrought together about the same time of the night one immediately after the other The one of these Miracles was His walking upon the Sea to his Disciples as they were rowing in a ship upon the waters and were greatly troubled in rowing by reason of a tempestuous wind which arose against them The other Miracle which immediately followed the former was his stilling or appeasing that tempest of Wind suddenly so soon as he was come up into the Ship to them And the History of these two Miracles is the fifth generall part of this Chapter In the History of these Miracles consider 1. The Antecedents going before them Ver. 45 46. 2. The speciall occasions of them set down Ver. 47 48. 3. The Miracles themselves Ver. 48 51. 4. The Effects and Consequents Ver. 49 50 51 52. Touching the Antecedents they are three 1. Our Saviour's forcing his Disciples to take Ship and to go over the Sea of Galilee before him to Bethsaida 2. His dismissing of the People 3. His withdrawing himself into a Mountain to pray And straightway That is immediately after he had wrought the former Miracle of the Loaves and Fishes He caused his Disciples c. The words are better translated thus He constrained or forced his Disciples to get into the Ship And yet though unwilling at first they do at length obey Christ c. This shews that they were unwilling to part with Christ and to passe over the Sea without him And to go before to the other side Not directly crossing over the main Sea of Galilee but only an Arm of it See before Ver. 31. 32. Vnto Bethsaida This was one of the chief Cities of Galilee called the City of Andrew and Peter Joh. 1. 44. of which City also Philip is there said to have bin In which City Christ wrought many Miracles as may be gathered from Matth. 11. 21. See Mark 8. 22. Object Object Joh. 6. 17. Towards Capernaum Answ Answ Bethsaida was in their way to Capernaum so they came first to it and then to Capernaum In the words consider two things 1. Christ's dismissing his Disciples to Bethsaida 2. The manner by
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
ten in the Glasse of the Law of God this will discover to us the filthiness of our hearts and the Sea of corruption that is in them Especially examine our hearts by the first and by the last Commandement of the Morall Law which are more spirituall then the rest and go neerest to the ransacking of the heart And we must deal thoroughly in searching out the corruptions of our hearts remembring how deceitfull they are and how hard it is to know them Many do not feel or complain of the filthiness and corruption of their hearts because they never yet ransacked their hearts by the Law of God Use 2 Use 2. See what need for us to get our hearts purged and cleansed from this sink and puddle of Sin which is in them and not onely to have them once purged or begun to be purged but to labour in the daily purging of them more and more To this end consider often what a deal of filthiness and how many Sins are to be purged out thence Quest Quest How may we get our hearts purged Answ Answ 1. By the power and efficacy of God's sanctifying Spirit which in this respect is in Scripture compared sometimes to Water sometimes to Fire in regard of the purging vertue of it able to cleanse the foulest heart from the filth of sin so as it shall no longer reigne and bear sway there as it did before c. Pray therefore unto God to baptize and wash thy Heart with the Holy Ghost and with Fire 2. By the Ministry of the Word which is also in this respect compared unto fire Jer. 23. because it is of force to purge the heart from the Corruption of sin yea to consume and waste it more and more Therefore come diligently to the Word preached which is powerful and mighty in operation to work upon the heart and to cleanse and purge it 3. Get true Faith apprehending God's saving Love and Mercy in Christ pardoning thy sins c. This will work in thee a hatred of all sin and a care to purge thy heart from it daily Act. 15. 9. God purified the hearts of the Gentiles by Faith Use 3 Vse 3. See by this how great a work is the Work of Regeneration and Sanctification whereby the heart must be purged from such a World of wickedness and Sea of filthiness This is such a Work as is not easily done or suddenly in short time but very hardly and in much Tract of time The whole time of our life is too little for the doing of it throughly Such a Work it is as no Creature Man or Angel can perform but God onely by the Divine Power of his Spirit He must poure clean water upon us c. Ezek. 36. 25. Without this purging fire and water of his Spirit all the water in the Sea will not wash thy heart from Wickedness all the Nitre and Soap in the World will not purge it from one sin much less from so many as are in it by Nature Do not therefore think thou canst wash thy own heart from sin when thou list and thereupon put off thy Repentance till death or Old-Age But go speedily unto God and seek to him earnestly to purge and cleanse thy heart So much in general of these manifold sins and corruptions which are said to come out of the heart Now further my purpose is to take occasion here to speak something particularly touching the severall Sins here named yet I intend not any large or full Treatise of them but onely to speak so much as shall be most needful 1. I will shew the nature and kinds of the sins so far as shall be needful 2. Some Remedies Before I speak of the particular sins note here that they may be distinguished two wayes 1. In regard of the Object And so some sins are more directly against God forbidden in the first table of the ten Commandments as Blasphemy Pride c. Some more directly against Man or our Neighbour forbidden in the second Table as Adultery Fornication c. 2. They may be distinguished in regard of the extent of them For some are more general sins as evil thoughts wickedness foolishness Some more particular as Adultery Fornication c. But to speak of them in order as they lye in the Text 1. Of the first Evill thoughts By which we are to understand in general all sorts of corrupt and sinfull Motions arising in the Heart or inner Man which may be distinguished in regard of the Object of them into two sorts 1. Such as are most directly against God condemned in the first Table of the Moral Law as motions of Atheism Infidelity Distrust of God's Mercy blasphemous thoughts c. 2. Such as are more directly against our Neighbour forbidden in the second Table as motions and thoughts of Covetousness Malice Envy c. Now both these kinds of evil thoughts are here to be understood Further these corrupt motions of the heart may be distinguished in regard of the nature or degrees of them into two sorts 1. Such as are joyned with actuall consent of Heart and Will yielding unto them See Mat. 5. 28. 2. Such as arise in the Heart and do spring from our corrupt Nature yet are not consented unto by the Will but resisted upon the rising of them Now these also are in themselves evil and sinful as well as the former though not in the same degree Reasons Reason 1. Because they come from corrupt Nature as Fruits 2. Because they are against the Law of God and breaches of it See Rom. 7. 7. Now both these degrees of evil Motions may here be understood Now to lay down some Remedies against evil thoughts 1. Bring our thoughts in Subjection to God and His Word as well as our words and Actions See 2 Cor. 10. 5. Do not think that Thought is free before God c. Every Thought is to be conceived in Obedience to God 2. Meditate often of God's Omniscience that he knoweth all things perfectly and therefore our hearts and all the thoughts and motions and affections of them Hebr. 4. 13. All things are naked and open c. He is called The Searcher of the Heart and Reins Jer. 17. 10. Psal 139. 2. Thou understandest my thought afar off Let this consideration move us to take heed of harbouring any evil or wicked Thought or sinful Lust in our Hearts seeing God takes notice of every evill Thought and He is of pure Eyes Habbak 1. If we refrain sin in Word and outward Action in the sight of men especially of good men How much more c. 3. Labour to have our hearts constantly taken up with good thoughts and affections either concerning spiritual and heavenly matters as God his Word Worship c. or concerning the Duties of our particular Callings that so by this means evil Thoughts may be shut out or at least restrained and kept under that they bear not sway in our hearts Phil. 4. 8. Whatsoever
of the sin before God and Man Prov. 16. 5. All that are proud in heart are an Abomâ—nation to the Lord yea the Lord is a professed Enemy to such Jam. 4. 6. He resisteth the Proud c. 2. Consider that there is no Goodness or Excellency in us by Nature of our selves but all we have is from God alone 1 Cor. 4. 7. What hast thou that thou didst not receive c. 3. Consider how many others go beyond us in the best gifts both of Nature and of Grace and let this keep down Pride in us 4. Look at our own great and manifold Sins and Corruptions that this may break our hearts and humble them before God and then we shall be humble also towards our Brethren See the Example of the Publican Luke 18. 5. Consider that this sin of Pride bearing sway makes men utterly unfit for God's heavenly Kingdom and uncapable of it Mar. 10. 15. we must receive the Kingdom of God as little Children else we cannot enter into it Luke 3. 5. Every Mountain and Hill must be brought low c. 6. Pray unto God to mortify all Pride of heart in us and to work and increase in us true Humility c. The thirteenth and last sin is Foolishness There are two kinds of Folly or Foolishness 1. In matters of the World and of this life which is opposite to worldly Wisdom This may be called worldly Folly or Foolishness which is not meant in this place 2. In matters of God which are spiritual and heavenly which concern God's Glory and our own Salvation and the means of it set down in the Word of God when a man is blind and ignorant in these things and not able to discern or judge of them aright 1 Cor. 2. 14. The naturall man receiveth not the things of God c. This is spiritual Folly opposite to spiritual Wisdom which is from above Jam. 3. This was in Nicodemus Joh. 3. though he were a great Pharisee and a man of worldly wisdom enough yet in the Doctrine of Regeneration he was most foolish and ignorant not able to conceive it This is that Foolishness here spoken of by our Saviour Remedies against it 1. Labour to see our own natural Ignorance Blindness and Foolishness in matters of God how unable and unfit we are to conceive and judge of them c. Tit. 3. 3. We our selves were in time past foolish c. This sight of our Folly is a preparative-means to the attaining of true spiritual Wisdom 2. Consider how hurtful and dangerous this spiritual Folly is This is one of the sins which defile a man before God so that this alone if there were no other sin in thee is enough to make thee odious to God yea to condemn thee 3. Consider that spiritual Folly and Ignorance is one sin of the profane Gentiles Rom. 1. 31. therefore a shame it is for Christians to live in it 4. Give our selves to the diligent study and meditation of the Word of God which giveth Wisdom to the simple Psal 19. and is able to make us wise to Salvation 2 Tim. 3. 15. 5. Pray unto God for the Spirit of Wisdom to understand and judge of heavenly matters c. So much of these particular sins mentioned by our Saviour Now followeth Ver. 23. Where our Saviour repeateth that which he before affirmed touching sin in general and applyeth it to all these particular sins affirming that they come out of the heart and do defile a man But these things have been before spoken of Mark 7. 24. c. And from thence he arose c. June 9. 1622. HItherto of the first general part of this Chapter in which we have heard of the Disputation of our Saviour Christ with the Scribes and Pharisees of Jerusalem about humane Traditions as also of the Consequents of that Disputation viz. that our Saviour thereupon took occasion to instruct first the common People and then his own Disciples in a special Point of Christian Doctrine touching the cause of spiritual Uncleanness before God That it is not any thing from without a man which entring into his body can defile him before God but that the Sins which come from within a man even out of his heart do defile him before God Now follows the second general part of the Chapter which contains the History of two special Miracles wrought by our Saviour Christ One in the borders of Tyre and Sidon the other in Galilee near to the Sea of Galilee or Lake of Gennesareâ—h The first Miracle is The casting out of an unclean Spirit or Devil out of the Daughter of a certain Woman which was a Gentile and of the Country of Syro-phoenicia This is recorded from the 24th to the 31. Verse The second is The miraculous curing of one that was deaf and had a great Impediment in his Speech set down from Ver. 31. to the End of the Chapter Touching the former Miracle the sum of that which is recorded by the Evangelist is this That our Saviour Christ departing from the Country of Gennesareth into the borders of Tyre and Sidon and being there earnestly sued unto by a certain Woman of Syro-phoenicia to cast out the Devil out of her Daughter did at first refuse to grant her sute yet at length being further sollicited by her he yielded thereunto and by his divine Power did cast the unclean Spirit out of her Daughter More particularly consider three things 1. The Place where the Miracle was wrought In the borders of Tyre and Sidon Ver. 24. 2. The Occasion and moving cause of it which was the sute or Request of the Woman unto Christ in behalf of her Daughter Ver. 25. 26. 3. The Manner and Order of Christ's proceeding to work the Miracle in that he doth not forthwith upon her first sute work the Miracle but at first refuseth yet afterward upon her further importuning him yieldeth to her request in casting out the unclean Spirit out of the Damosel which was possessed This is set down Ver. 27 28 29 30. Touching the place where the Miracle was wrought the Evangelist setteth down three things 1. Our Saviour's departure thither out of the Country or place where he was before 2. His secession or with-drawing himself into a private house in those coasts and that in such private manner that he would have had none to know of it 3. The Issue or Event of this his private retiring That though he desired so much to be private and unknown yet he could not be hid Touching the first of these His departure c. From thence he arose that is From the Place or Country where he was viz. the Country or Land of Gennesareth See before Chap. 6. 53. Into the borders of Tyre and Sidon that is into the coasts of those Cities or the Region and Country joyning unto them or bordering upon them Tyre and Sidon Two chief and principal Cities of the Country of Phoenicia which bordered on the
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
are two 1. That his ears were opened that is The faculty and use of Hearing was restored to him 2. That the string of his tongue was loosed that is The Impediment of his Speech was taken away or the difficulty of it removed and this is proved by a further Effect and Consequent viz. That he spake plain that is he was enabled to speak with ease and freedom of Tongue or he came to have and enjoy the true and right use of his Speech And this argueth that he was not stark dumb before c. Us suprà The second thing in the words is The amplification of these miraculous Effects by the Circumstance of time or the speedy and suddain accomplishment of them In that they were straightway fulfilled that is so soon as ever Christ had used those gestures of putting his fingers into the Ears of the deaf and touching his Tongue c. and had thereunto added his powerful Word And this is added to shew the truth and certainty of the Miracle and the more to set out the greatness of Christ's Power Observ 1 Observ 1 Here is another proof of Christ's God-head c. Observ 2 Observ 2. Here we learn That our Saviour Christ as he is God hath absolute Power and Authority over all diseases and infirmities of Man's body being able to cure and heal them and to restore the body to perfect health and soundness again yea he can do this miraculously and extraordinarily without ordinary means of Physick onely by his Divine Power immediately Thus being upon Earth in the state of Humiliation he was able miraculously to cure such as were deaf and dumb as we see here or to cure such as were born blind and to cure all the most incurable diseases as Leprosies Feavers Palsies bloody-Issues in Women c. Now if he had this Power being on Earth then he hath still the same Power being exalted to Heavenly Glory c. his Arm is not shortned or weakned but rather strengthned by his advancement to the right hand of God c. See more of this Point and the uses of it Chap. 2. ver 12. And Chap. 5. Ver. 29. Observ 3 Observ 3. In that our Saviour did thus miraculously cure this man of his bodily Deafness and Dumbness restoring to him the use of his Hearing and Speech Hence gather that he onely is able to cure such as are spiritually deaf and dumb The same Divine Power is seen in both See Matth. 8. 17. Such as are unable and unfit to hear spirituall and heavenly matters as the Word of God and the Doctrines of it who have deaf hearts and consciences unfit to hear that is to believe and to obey the Word of God Christ alone is able to open the deaf hearts of such by the Power of his Divine Spirit enabling them to believe and imbrace the Word of God and to yield obedience to it Thus he opened the heart of Lydia which before was deaf making her fit to attend to Paul's Doctrine and to embrace and obey the same Act. 16. So also such as are spiritually dumb that is unfit and unable to speak of spiritual and heavenly matters to the Glory of God and to the edifying of others Christ alone can unty the string of their tongues that is enable and teach them by his Spirit how to speak to God's Glory and the edifying of others he onely can furnish them both with matter and words to speak graciously So also such as are unable to speak unto God by Prayer Christ alone can open both their hearts and mouths to pray aright unto God Therefore Luke 11. 1. his Disciples desired him to teach them how to pray and David Psal 51. 15. prayeth to the Lord to open his lips that his mouth might shew forth his praise Thus it is Christ Jesus alone which can and doth cure and heal such as are spiritually deaf and dumb And therefore Isa 35. 5. it is prophecied that in the Kingdom of Christ that is in the flourishing estate of the Church of Christ in the times of the Gospel the Ears of the deaf shall be unstopped and the Tongue of the dumb shall sing c. which is to be understood not onely of the restoring and curing of such as should be taken or possessed with bodily deafness and dumbness but of such especially as should be spiritually deaf and dumb Now How should these be cured but by the Divine Power and Spirit of Christ which he should manifest in and by the Preaching of the Gospel Use Use See what is to be done of those that are spiritually deaf and dumb as we are all by Nature more or less Let them go and seek unto Christ Jesus who miraculously opened the ears of the deaf and the mouths of the dumb when he was upon earth Pray unto him to bore the ears of thy heart that thou mayest be fit to hear that is to believe and obey his Word and pray him to loose the string of thy tongue that thou mayest be able and fit to speak to him in Prayer and to speak to his Glory and the edifying of others Pray with David Open thou my lips c. If he do but touch thy heart and tongue with the finger of his Spirit and say but Ephphatha unto thee that is Do but will that thy heart be opened and thy tongue loosed it shall be done but without the Divine Power of his Spirit it can never be done Straightway his eyes were opened c. Observ Observe the truth and certainty of this Miracle that it was wrought immediately by the Divine Power of Christ as he was God and not by any natural or ordinary means whatsoever for then it could not have been wrought thus suddenly and speedily so soon as ever Christ had uttered the word Ephphatha for in all cures of the body which are wrought by means there is some space of time required for the means to shew their natural Power and Vertue to effect the cure But it was not so here which therefore proveth it to be truly miraculous and serveth to strengthen our Faith in the Divine Power and God-head of Christ and in the truth of the Doctrine of Christ which was sealed from Heaven by this and many the like Miracles Mark 7. 36 37. And he charged them that they should tell no man but the more he charged them so much Aug. 25. 1622. the more a great deal they published it And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak IN these two last Verses of this Chapter the Evangelist layeth down the Consequents of the Miracle of Christ wrought upon him that was deaf and half-dumb The Consequents are these four 1. The charge given by our Saviour unto the party cured and to those that brought him to Christ that they should not divulge the Miracle 2. Their disobedience to his charge and violating
through Unbelief doubt and distrust of God's Providence Psal 78. 10. Can God furnish a Table in the Wilderness Vse 1 Use 1. See by this how hard a thing it is for any in want of outward means to believe and rest upon God's Providence for things of this life in that the best Saints and Children of God themselves are so apt in this case to shew weakness of Faith c. Now if it be so hard for such to rely upon God's Providence in want of means how much more for others who have no Faith at all Experience may teach us the difficulty of this practise of Faith in want or in scarcity of outward means how hard then it is to rest on God and upon his bare Word and Promise to be provided for though we see not how In time of plenty and while we enjoy the ordinary means then it is easy to believe God's Promise and to rest on him but if he try us with want here is the difficulty to trust and to rely upon him to be provided for extraordinarily Which therefore shews what need we have not onely of Faith but of a great measure of Faith to believe and rest upon God's Providence in time of want and that we had need to use all possible means to attain to this Faith and to have it confirmed in us Use 2 Use 2. Teacheth us to labour and strive by all means against this Infidelity and Distrust of God's Providence in times of want and so much the more because it is a Sin and Corruption so natural to us all even to the best Christians who are apt to be tainted with it in some degree as we have heard therefore must we the more labour and take pains in the use of all good means to cure and redress this Infirmity and Corruption in us Remedies against distrust of God's Providence in want of outward means for this life 1. Pray unto God to give us Faith whereby to rest on him and his Providence casting our care and burthen on Him at all times especially in time of necessity when outward helps and means do most fail us And pray also for more strength of Faith 2. Consider what is said Matth. 6. 32. that our heavenly Father knoweth our wants yea he taketh special notice of them all and therefore being our Father in Christ and we his Children he will not leave or forsake us in our wants but supply us in due time with a sufficiency and so far as is good for us Psal 34. 3. Consider God's Promise made to us that he will provide for us and not fail or forsake us in our greatest wants Hebr. 13. 5. he hath said I will never leave thee nor forsake thee c. Psal 55. 22. Cast thy burthen upon the Lord and He shall sustain thee c. Psal 37. 19. In time of Famine they shall have enough 4. Look at God's Power being All-mighty and All-sufficient to make good his Promise and to provide for us in our greatest extremity if not by ordinary means yet by extraordinary His Power is above all means He can do above all we ask or think Ephes 3. And though we are not now to desire or look for Miracles yet God's Arm is not shortned 5. Look at the Examples of such as God hath provided for extraordinarily in their greatest necessity when they have relyed on Him as Elijah in the Wilderness fed by Ravens And the Widdow of Sarepta 1 King 17. The People which followed Christ in the Wilderness fed by him miraculously ut suprà audivimus Mark 8. 17 18 19 20 21. And when Jesus knew it He saith unto them Why reason ye because ye have no Febr. 20. 1624. Bread c. THE Evangelist having in the Verse going before mentioned the great fault and infirmity of the Disciples in misconceiving Christ's admonition given them touching the shunning of the corrupt Doctrine and Opinions of the Pharisees and Herodians Now in these Verses he setteth down at large our Saviour's sharp Reproof of his Disciples Infirmity And because they offended many wayes and discovered sundry faults and corruptions as we heard upon the former Verse therefore our Saviour doth now particularly touch and reprove sundry corruptions and infirmities in them In the words consider two things 1. The ground of our Saviour's Reproof which was the notice taken of their fault and Infirmity discovered by their private reasoning together 2. The Reproof it self He saith unto them Why reason ye c. When Jesus knew it that is Perceived and took notice of their private Reasonings together c. Quest Quest How came He to know their private Reasonings together Answ Answ By the power and wisdom of his Divine Spirit as he was God in which respect all their words and thoughts were naked and open unto his sight Observ Observ See here an evidence of Christ's God-head in that he knew and was privy to the private words and speeches uttered by his Disciples in reasoning together by themselves yea he was privy to their very thoughts and affections taking notice of the inward and secret corruptions of their hearts as of their Ignorance Infidelity c. as appeareth by the words of this Reproof which followeth A plain proof unto them and us that he was not only Man but God having the properties of the Divine Nature in himself as to know the heart and to understand all secrets c. This property of the God-head he discovered also at sundry other times So before in the eighth Verse of the second Chapter it is said He perceived in his Spirit the private Reasonings of the Scribes against him Joh. 2. 24. He knew all men and needed not that any should testify of man for he knew what was in man See also Joh. 21. 17. But I will not insist on this because it hath been often observed Object Object Elisha knew the words uttered by the King of Syria in his Bed-Chamber 2 King 6. 12. Answ Answ Not of himself but by Revelation from God Now followeth the Reproof it self which our Saviour urgeth unto them by way of questioning and expostulating with them touching those things wherein they were faulty that so he may set the sharper edge upon his Reproof to make it work the more upon them And because as hath been said they were many wayes faulty therefore he doth reprove their several faults and corruptions More particularly four special faults and corruptions 1. Their Infidelity and Distrust discovered by this private Reasoning about want of Bread Why reason ye c. 2. Their Ignorance Dulness or Stupidity of mind to conceive the spiritual meaning of his former admonition given them Perceive ye not yet c. which Reproof is further urged again in the eighteenth Verse Having eyes see ye not c And again in the 21. Verse He said unto them How is it that ye do not understand 3. Their hardness of heart Ver. 17. Have ye your heart hardned
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his â—od-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ— way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
our Saviour discovereth unto Peter the cause and fountain of his gross Errour and Sin before committed in presuming so rashly to blame our Saviour for affirming that he must dy and suffer many things as also in going about by his perverse and carnal Counsel to disswade our Saviour from suffering The cause of all this Errour and Sin of Peter was this That his heart and mind was carnally and not spiritually affected This our Saviour here implyeth by telling him that he savoured not the things that were of God c. By the things that are of God understand such things as are pleasing and acceptable to God and agreeable to his Will such as God willeth approveth and liketh of things spiritual and heavenly which concern God's Glory and the spiritual good and Salvation of his Church Thou savourest not or tastest or relishest not Some translate it Thou understandest not and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken But here the former Translation seemeth best as most fully expressing our Saviour's meaning There is a two-fold savouring or relishing of any thing 1. Outward with the bodily Taste this is not here spoken of 2. Inward with the heart mind and affections this here is meant q. d. Thy heart mind and affections are not so affected with a true understanding and feeling of the spiritual things of God as they ought to be But the things that are of men that is Such things as are pleasing and acceptable to Man's corrupt Nature with which Man 's corrupt Nature is most affected and which it chiefly loveth desireth and seeketh after called carnal things or things of the Flesh Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh Now these carnal things of men are of two sorts 1. Such as are simply evill as all corrupt and sinfull Lusts of the Flesh those reckoned up Gal. 5. 19. 2. Such as are good lawful or indifferent in themselves yet do becom evil and sinful when they are too much affected and sought after Such are all earthly and temporal thing◠of this life which please and give contentment to the Flesh and outward man as outward ease peace wealth honour and prosperity Now both these may here be meant for Peter's heart and mind did too much savour and relish of them both 1. He was too much addicted to the corrupt lusts and affections of his own Heart too apt to be led by the same too apt to lean unto his own carnal and corrupt Reason and Will though contrary to the Will of God 2. He was also too much affected with the love and desire of earthly and temporal things of this life as outward ease peace prosperity and freedom from the cross c. And therefore he went about to disswade our Saviour from his purpose of dying and suffering Quest Quest Whether did Peter's heart and mind wholly and altogether savour and relish of carnal things and not at all of the things of God Answ Answ Not so But this is spoken by our Saviour to shew 1. That he did too much mind and affect carnal thing and was too little affected with spiritual 2. That in this particular matter of going about by evil Counsel to disswade and hinder our Saviour from suffering he shewed himself to be more carnally than spiritually affected Observ 1 Observ 1. The best Saints of God in this life are in part carnally minded and affected even after their Calling and Regeneration Their hearts and minds do still savour and relish in part of carnal things pleasing to corrupt nature Thus was it with Peter himself here he savoured the things of men in this particular of disswading Christ from suffering So the other Disciples also were herein carnally affected as well as Peter as appears by our Saviour's looking on them when he reproved Peter as we heard before And thus it is with others of the Saints their minds and affections are in part set upon things carnal and affected therewith that is with those things which are pleasing to corrupt Nature as profits and pleasures of this life and the satisfying of their own corrupt Lusts Their minds are apt to conceive and think of these carnal things too much and their hearts to be too much affected with love and desire after them So at other times the Disciples of Christ shewed themselves carnally minded So when they disputed by the way who should be the greatest Mark 9. 34. So the Sons of Zebedee in ambitious desiring of worldly honour in Christ's earthly Kingdom which they dreamed of Matth. 20. 21. So Luke 9. 54. when they lusted after revenge to have fire sent from Heaven upon the Samaritans So at other times when their hearts and minds were so much taken up with the care and thought of earthly things as about provision of Bread as we heard Ver. 16. of this Chapter 1 Cor. 3. 3. The Corinthians though Believers and in part sanctified Christians yet were in part carnally minded and affected being too much given to Envy Strife and Divisions among themselves Reason Reason The Saints of God are but in part renewed and sanctified in this life they are still in part carnal as Paul confesseth himself to be Rom. 7. 4. and therefore their minds and affections must needs be in part carnal and set upon carnal things Use 1 Use 1. For Admonition to the best Christians to labour more and more to see and feel in themselves this carnality and earthliness of Mind and Affection and not only so but to be daily humbled and grieved for the same lamenting and bewayling it in themselves as Paul doth the corruption of his Nature Rom. 7. 24. Use 2 Use 2. To comfort such Christians as do feel and complain of their carnal and earthly thoughts and affections and are humbled for the same striving also and labouring to resist and subdue them in themselves there is no cause then to be discouraged or to fear their estate before God because of such carnal Affections which they often feel in themselves For the best Saints of God are in part tainted with such The best Saints have minds and hearts savouring of earthly and carnal things more or less especially at some particular times and seasons Use 3 Use 3. See what need the best of us have daily to labour in mortifying all carnal lusts and affections in our selves Col. 3. 5. Mortify your members which are on Earth c. and Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts This must be done more and more daily Consider what is said Rom. 8. 6. To be carnally minded is death Helps and means to do this 1. Pray unto God for his sanctifying Spirit which by the Power of it may more and more crucify these corrupt lusts and affections in us Rom. 8. 13. If through the Spirit ye mortify the deeds of the body c. onely the divine Power of God's Spirit can
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
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
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
Salvation of others Souls must shew it self by a diligent use of all good means to further their Salvation c. Reasons Reasons 1. It is the property of true Charity not to seek her own things 1 Cor. 13. 5. that is not onely her own good but the good of others especially their Spiritual good and Salvation 2. We are fellow-members of the sâ—me body of Christ at least in profession and therefore as in the natural body the men bers have a natural care of the mutual good of each other so should we c. 1 Cor. 12. 25. 3. In the Lords Prayer we are taught to pray for the comming of Gods Kingdome therefore we are to be carefull of the Salvation of others as well as of our own that by this means Gods Kingdome may be enlarged Use 1 Vse 1. For reproof of such as have little or no care of the Salvation of others but are rather carelesse thereof Many trouble not themselves or their thoughts at all about this matter much less do they take any pains or use means to further others to the Kingdome of heaven but let the Souls of others sink or swim all is one to them like unto Cain who asked whether he was his brothers keeper What is to be thought of such surely this that themselves are not likely to be saved if they continue thus careless of the Salvation of others and do not repent of this sin I cannot believe saith Chrysostome that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour Chrysost de Sacerdot lib. 6. A Christian cannot go to heaven alone but must needs labour to drâ—w others with him Use 2 Vse 2. To exhort every one of us to this sollicitous care for the Salvation of others and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven as Prayer Instruction Admonition c. The Lord will not have us go to heaven alone but to draw others c. especially such as have charge of others ought to shew this care as Ministers of the Word Parents Masters of Families c. Paul sayes the care of all the Churches came upon him daily 2 Cor. 11. 28. Mark 10. 27. And Jesus looking upon them saith With men it is impossible but not with God c. Nov. 9. 1628. IN the former Verse we heard that when our Saviour taught his Disciples how exceeding difficult a matter it is for rich men and especially the covetous rich putting trust in riches to be saved hereupon the Disciples being astonished at the strangeness of his doctrine and considering with themselves how common and natural to all men the sin of covetousness is moved this question or doubt among themselves Who then could be saved implying the small number of such as were like to be saved especially of the richer sort if it were so c. Now in this 27. Verse the Evangelist shews how our Saviour took occasion to answer and resolve this doubt which the Disciples had privately moved amongst themselves And because as it seems they so conceived our Saviour as if he taught it to be not only hard but simply impossible for the coveâ—ous rich to be saved therefore to correct this errour in them he now teacheth more plainly how far it is impossible and how far possible for such covetous rich men to be saved that it is impossible to men but not to God c. In the words consider two things 1. The gesture used by our Saviour towards his Disciples at the time of uttering these words to them He looked on them As before Verse 23. By this gesture intimating to them that as God he knew their private conference and reasoning about the matter though he were not present with them to hear it 2. The words themselves which he uttered to his disciples consisting of two parts 1. He shews how far and in what respect it is impossible for covetous rich men to be saved even as it is for a Camel to go through a needles eye viz. With men that is in respect of mans power 2. He shews how and in what respect it is not impossible but possible for such to be saved namely With God that is in respect of the divine power of God and hereof he gives the Reason in the last words of the Verse from Gods Omnipotency Because with God all things are possible First of the gesture used by our Saviour Looking on them c. Observ Observ An evidence and proof of Christ's God-head in that he being absent and out of the hearing of the discipleâ— when they moved that question Who then could be saved yet knew and was privy to the words they spake and the conference they had among themselves This was by the power and vertue of his Divine Spirit as he was God by which he knew all things even things done and spoken out of his â—ight and hearing yea the very thoughts of his Disciples and of all other men See before upon Chap. 8. 17. and Joh 21. 17. where Peter confesseth unto him thus Lord thou knowest all things c. Of the second The words themselves here uttered by our Saviour to his disciples With men it is impossible c. Object Object It may seem that our Saviour sayes no more here of covetous rich men then may be said of such as are tainted with any other sin and do live in it For in respect of man's power it is also impossible for any sinner to be saved and on the other side it is true that by the power of God other sinners as well as the covetous may be saved Answ Answ 1. There are degrees of impossibility with men or in respect of man's power according to the different causes of it or impediments concurring to hinder that which is impossible from being effected and so that is said to be less impossible which hath â—ewer causes or less impediments to hinder the effecting of it and yet hinderances enough to make it simply impossible to be done on the other side that is said to be more impossible which hath more or greater causes to hinder the effecting of it Now of this latter kind of impossibility our Saviour here speaketh when he sayes It is impossible in respect of man's power for covetous rich men to be saved meaning that it is not only impossible but in a special manner and high degree of impossibility in regard of the many and great impediments which hinder the salvation of such in respect of man's power in regard whereof it is more impossible for the covetous to be saved than for sundry other kinds or sorts of sinners which live in other sins â— Whereas our Saviour sayes That by the power of God it is not impossible but possible for covetous rich men to be saved although the same may be said also of such as live in
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
case Joh. 5. 40. Ye will not come to me that ye might have life Observ 2 Observ 2. In that being called to come to Christ he casteth off his garment that it might not hinder him in making speed to him Hence we may learn that when Christ calls us to him or requires the performance of any duty of obedience we are to shake off all impediments which may hinder our obedience to the will and command of Christ For example Christ calls and commands us to believe in him and to profess his name and truth yea to suffer for it if need be he calls us to deny our selves and to take up our Cross and follow him he calls us to love our enemies to forgive such as wrong us c. Now then to the end we may in these things obey his will we must shake off all impediments which may hinder us therein Quest Quest What impediments are we to shake off especially Answ Answ 1. The corruption of our nature which hangeth so fast on us and is a clog to hinder us in obedience to Christ This we must daily labour to cast off using all good means to mortify it in our selves that it may not hinder us in obedience to Christ Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us c. 2. The inordinate love of this World and of the things that are in it as profits pleasures c. This is a main enemy and hinderance to us in obeying Christ Therefore we must labour to cast it off striving to be crucified and dead to the World and to use it as if we used it not 1 Cor. 7. 3. We must renounce and shake off the society of profane and carnal men in the world whether they be enemies or friends in shew yet if carnal and profane we must take heed of familiar and needlesse society with them lest they hinder us in our obedience to Christ in those Duties which he requireth of us As David sayes Psal 119. 115. Depart from me ye evil doers for I will keep the Commandements of my God So must we say c. Vse Use To reprove such Christians as are not careful to shake off those impediments which may hinder them in obedience to Christ in the Duties which he requireth of them No care to cast off the corruption of their nature and their natural and sinful lusts which are such clogs to hinder them in the wayes of Christ but they rather foster and cherish those lusts in themselves giving way to them and taking thought to satisfie them Neither are they careful to renounce the love of the World and of the profits and pleasures of it but rather give themselves over to these which are as snares to intaâ—gle and hinder them in their obedience to Christ c. Neither do they forsake and cast off the society of profane and carnal men but rather desire and seek after the company and familiarity of such which are a means to hinder them in obedience to the Will of Christ No mervail if such perform so little obedience to Christ in those duties which he requireth of them seeing they have no care to cast off those impediments which may hinder them in this obedience which they owe to Christ Mark 10. 51 52. And Jesus answered and said unto him What wilt thou that I should do unto thee The blind Aug. 30. 1629. man said unto him Lord that I might receive my sight And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way TOuching the Effects and Consequents which followed upon the blind man's renewing of his Sute to Christ with more earnestness than before we have in part heard before 1. That hereupon our Saviour stood still and commanded him to be called to him 2. That those that were present did upon Christ's command call the blind man and also comfort and encourage him to go to Christ 3. That hereupon the blind man shewed great readiness and forwardness in going to Christ Casting away his garment c. Now in the next place Verse 51. the blind man being come to Christ the Evangelist shews what our Saviour said unto him in way of answer to his former Sute and Supplication for mercy viz. that he demanded of him What he would have him to do unto him that is What was the particular mercy which he desired he should shew unto him Whereupon followes the blind man's answer to that Demand of Christ in which he doth open and express the particular matter of his Sute unto him which was this That he might receive his sight that is be miraculously cured of his blindness and obtain the benefit of his sight by the Divine power of Christ Of the first Our Saviour doth demand what was the particular matter he would have him do for him not that he was ignorant what the matter was for he knew well enough by his Divine Spirit but hereby to give occasion to the blind man to open his particular sute or request and withall to encourage and move him so to do that so by this means others which were present might take the more special notice both of the Divine power and goodness of Christ which he shewed immediately in granting his request that is to say in curing him miraculously of his blindness Verse ult But not to insist upon this Here followeth the blind man's Answer to Christ In which he now at last having this occasion given him by our Saviour expresseth what was the particular thing which he desired viz. That he might by him be cured of his blindnesse c. And to the end he may the more move our Saviour and prevail with him for this extraordinary mercy he doth in earnest and affectionate manner express his Petition as appeareth by the reverent title he gives to Christ calling him Lord. Observ 1. If this poor beggar sued so earnestly to Christ being on earth to be cured of his bodily blindness and to obtain the benefit of his sight how much more ought we to seek and sue to Christ now being in Heaven to be cured of our spiritual blindness and ignorance in the things of God and to have the eyes of our minds enlightned by his Spirit to see and perceive spiritual and heavenly things which concern God's glory and our own salvation For look how much greater an affliction and misery it is to be spiritually blind than to be blind in body and look how much greater benefit it is to have our minds enlightned with the saving knowledg of God and of his Will revealed in his Word than to enjoy our bodily eye-sight so much more earnestly ought we to seek and sue to Christ Jesus the Son of God to be cured of our spirituall blindness c. than this poor man did to be cured of his bodily blindness Oh then let us do so
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
Asse therefore Mark and Luke do mention only the Colt Vide Bucer in Evang. Joh. 12. 14. Vide etiam Jude 10 et 12. et Jansen Now alrhough it be called a Colt and did accompany the Damm yet we must suppose it was of such age and bignesse that it was sufficient to carry one riding upon it Object Object Matth. 21. 5. it is said Upon an Asse and Colt Answ Answ A Syllepsis as Matth. 27. 44. and Matth. 26. 8. Quest Quest How did he know that they should find an Asse and young Colt tyed in that Village being absent from the place Answ Answ By his Divine Spirit as he was God he knew it For so he knew all things and nothing was hid from him It followeth Whereon never man sate Which was never before ridden upon by any Quest Quest Why did our Saviour make choyce of such a Colt or young Asse to ride upon which had never before been ridden upon Answ Answ 1. The more to manifest his Divine power in causing such a young untamed Colt which had never been sate upon to become subject to him and fit to be rid upon so suddenly 2. This was also suitable to the dignity of a King which our Saviour now took upon him after a sort in this solemn action of riding into the City of Hierusalem as we shall see afterward I say this was agreeable to the Dignity of Christ as a King yea the King of Kings that he should ride upon a Beast on which never any had ridden before him Sic Aret. et Jansen Quest Loose him and bring him Quest Did not this carry a shew of Theft for the Disciples to take away the Colt in this manner without asking leave of the Owner Answ Answ No because He did not appoint them to take him away privily without knowledg of the Owner nor yet by open violence against the will of the Owner but he tells them That the Lord had need of him If any say unto you c. This he speaks by way of prevention because he knew it would so come to pass therefore he instructs them what to answer and assures them that thereupon the Owners would dismiss the Colt with them Say That the Lord hath need of him This is all which he wills them to say in way of answer and satisfaction viz. That their Lord and Master Christ Jesus had need of the Colt Whereby he implyes the Divine Power and Authority which he had over the Minds and Wills of men to make them subject to his Will in that he doth assure his Disciples that only upon the speaking of these words the Owner would willingly send away the Colt But of this afterward Verse 6. Now followeth matter of Instruction from these three first Verses thus explained Observ Observ Two special Properties of the Divine Nature or Godhead of Christ which he manifested here in this sending of his two Disciples 1. His Divine Knowledg or Omniscience 2. His Divine Power or Omnipotency Of the first The Divine Knowledg or Omniscience of Christ This he manifested here two wayes 1. In that he knew and took notice of things done in his absence or in places far distant from him as that there was an Asse and a Colt which stood tyed in the Village over against the Mount Olivet and that the Disciples should there find them at this time So at other times he manifested the same Divine Knowledg As Joh. 1. 48. He saw and knew Nathaneel being absent while he was under the fig-tree whereupon Nathaneel confesseth him to be the Son of God So before Chap. 9. 33. He knew the private disputation and strife of the Disciples about Primacy though he were absent So Joh. 4. 18. he knew that the Woman of Samaria had five Husbands c. Thus he knew things done in his absence yea in all places though never so private c. And this is proper to God only So afterward Mark 14. 13. He knew that his two Disciples should meet one bearing a Pitcher c. Object Obâ—ect 2 King 6. 12. Elisha knew what the King of Syria spake in his Bed-Chamber So Chap. 5. Verse 26. he knew where his Servant Gehazi had been when he went back to take gifts of Naaman the Syrian Answ Answ The Prophet knew these things by revelation from God but our Saviour Christ did of himself know things done his absence yea in all places though never so private or secret The second thing in which our Saviour here manifested his Divine Knowledg and Omniscience is this That he knew things which were to come as well as things past or present which is a Divine Property as Esay 41. 23. Shew the things that are to come that we may know that ye are gods c. Now that our Saviour knew things to come and that certainly as if they were past or present we see here For he knew that the Disciples should find the Asse and Colt tyed so soon as they came into the Village he knew also before-hand that the owner would question them for loosing the Asâ—e and Colt And lastly he knew that upon the Disciples answering and telling him that the Lord had need of them the owner would let them go These things our Saviour knew before-hand and could foretell them certainly to his Disciples which sheweth that he had a Divine fore-knowledg of things to come The same he shewed also at other times by foretelling things to come most truly and certainly as if they were past or present Thus he knew before-hand and foretold that the two Disciples whom he sent to prepare the Passeover for him should meet a man in the City bearing a Pitcher of water Mark 14. 13. He knew and foretold that Judas should betray him That Peter should deny him thrice c. That Hierusalem and the Temple should be destroyed by the Romans c. Matth. 24. Thus he shewed himself to be true God by his certain knowledg of things to come Object 1 Object 1. The Prophets did foretell things to come Therefore this proveth not Christ to be God Answ Answ They did it by revelation from God and not of themselves But it is proper to God alone of Himself and by his own power to know and foretell things to come and thus did our Saviour Christ in this place and at other times Object 2 Obâ—ect 2. The Devil himself knoweth some things to come and can foretell them as 1 Sam. 28. 19. he foretelleth Saul that he and his people should be delivered into the hands of the Philistims and that he and his sons should dye the next day Answ Answ The Devil doth not know or foretell things to come of himself but either by some kind of revelation from God or by help of the Scriptures and the Prophecies found there which he taketh notice of or else by the help and means of natural causes in respect whereof some things which are to come may be said to be present
after a sort viz. in their causes See Mr. Perk Treatise of Witchcraft pag. 617. And thus not only the Devil but men ordinarily may and do know and foretell some things which are to come viz. such things as are already present in their causes Thus Astronomers do foretel the Eclipses of the Sun and Moon and thus our Saviour sayes of the Phariseâ—s Matth. 16. that by the face of the Sky they could foretell what Weather would be c. Of the second The Divine power of Christ This he shewed here 1. In making choyce of a young Asse or Colt to ride upon which never had been rid upon before He sends his Disciples for a Colt for him to ride on upon which never any man had sate before and upon the same he did afterwards ride into Hierusalem as appeareth Verse 7. He sate upon him Now by this he shewed his Divine Power which he had over all the Creatures even over the brutish and unreasonable Creatures to rule and over-rule them and to make them serviceable to his Will and that miraculously and contrary to the ordinary course of Nature for so was this that a young untamed Colt which had never been ridden upon before should now suddenly become fit for him to ride upon c. The like Divine power over the Creatures in causing them to be subject and serviceable to him against the course of Nature our Saviour manifested at other times as when he did walk upon the waters causing them to bear up his body contrary to nature c. So when he suddenly and miraculously turned water into Wine at the Marriage-Feast Joh. 2. 2. He shewed his Divine Power in causing the owner of the Asse and Colt to let them go But of this afterward Verse 6. Thus we see these two Divine Properties of the Godhead amongst other which were in Christ being on Earth viz. his Divine Knowledg and Power c. Now as these were in him being on Earth in state of humiliation so much more now he is exalted to the right hand of God in Heaven Now he doth much more clearly manifest the same General Use To strengthen our faith in the Person of Christ assuring us that he was and is true God as well as Man in one Person and consequently that he is a most Powerful and All-sufficient Saviour Heb. 7. 25. He is able to save them to the uttermost which come unto God by him c. But of this often before More Particular Uses from the particular Properties of the Divine Nature in Christ mentioned before Vse 1 Use 1. In that Christ Jesus our Lord and Saviour whom we serve and by whom we hope to be saved is such a Person as doth know all things even things done in his absence and in places far remote and distant from him I mean from his humane Nature which is now in Heaven only yea he knoweth what is done in all places though never so private or secret This must teach us to look to our selves and to our carriage in all places wheresoever we live or become that we walk holily uprightly and conscionably in all our wayes watching over our thoughts words and actions at all times and in all places though never so secret knowing and remembring still that we are in the sight and presence of Christ Jesus the Son of God who seeth all our wayes and what our carriage is in all places in publike and in private at home and abroad in our beds at our tables c. Psal 139. 7. Whither shall I go from thy Spirit c. and Heb. 4. 13. All things are naked and opened unto the eyes of him with whom we have to do Vse 2 Vse 2. To comfort us in all afflictions and miseries which we suffer at any time or in any place where we live In that Christ Jesus the Son of God seeth and taketh notice of all we suffer of all our troubles c. Though we suffer in private and so as men take no notice yet Christ the Son of God doth and is ready to help comfort and deliver us c. Use 3 Vse 3. Seeing Christ Jesus our Saviour had this Divine Property being on earth and hath still to foreknow things to come and that of himself and by his own Divine Spirit yea most certainly and infallibly to know and foretell such things as are to come this seemeth to strengthen our faith touching the truth and certainty of those Prophecyes which are revealed in the New Testament in the Writings of the Apostles and Evangelists and are yet unfullfilled to assure us that they shall all be fullfilled in due time For example the Prophecy of the Calling of the Jews of the destruction of Antichrist of the general Resurrection and last Judgment and of the Life to come c. These things are foretold in the Writings of the Apostles who received them by revelation from Christ the Son of God and he being God as well as Man had a Divine and Infallible knowledg of things to come yea of all things to come and therefore of these which are thus foretold in Scripture which must cause us undoubtedly to believe the same as if we saw them already fullfilled Vse 4 Use 4. From the second Property of the Godhead or Divine Nature in Christ which is his divine power in that he hath absolute power over all Creatures even over the sensless and unreasonable creatures to rule and make them subject to his Will and that contrary to the course of Nature This serveth partly for the terrour of wicked men being enemies of Christ and of his Church And partly for comfort to the godly c. 1. For terrour of wicked men c. In that Christ Jesus having such absolute power over the creatures both can and will employ them as Instruments of his wrath against his enemies c. 2. For comfort to the godly assuring them That he having such power over the Creatures will cause them all to work and conspire together for the good and comfort of his Saints yea contrary to their nature Rom. 8. 28. Mark 11. 4 5 6 7. And they went their way and found the Colt tyed c. Sept. 20. 1629. IN the three first Verses of this Chapter we heard of Christ's preparation to his riding into Jerusalem in sending forth two of his Disciples to a Village over against them to fetch from thence a young Colt never ridden upon before c. together with the particular charge and Instructions which he gave them at the time of sending them forth Now followeth the obedience of the two Disciples to Christ's charge and commandment given them Their obedience consisteth in a threefold action performed by them 1. In going to the place whither he appointed them ver 4. They went their way Where also is mentioâ—ed the event or consequent which followed That they found the Colt tyed by the dore without c. 2. In loosing the Colt which
is also amplified by the event or consequent of it viz. That certain of them which stood there questioned with them why they loosed the Colt whereunto when the Disciples answered as Jesus had appointed them hereupon they let them go ver 5 6. 3. In bringing the Colt to Jesus for him to ride upon which is also amplified by another special fact of theirs ensuing hereupon by which they testified their love and desire of honouring Christ In that they cast their garments on the Colt for him to ride upon And they went their way Though the matter enjoyned them was such as might seem absurd and ridiculous in common reason yea to carry danger with it in that it might bring them into suspition of Theft yet they do not make any question or objection against it but readily obey Christ's command in going c. doing as he appointed them And found the Colt tyed c. This shews the truth of that which our Saviour foretold them when he sent them forth ver 2. and how certainly he knew the same before-hand in that all came to pass as he had said Luke 19. 32. They found even as he had said unto them Tyed by the door without That is by the door or gate of the house or stable of the owner as is most probable In a place where two wayes met Hence some do gather that the Asse and Colt stood tyed there on purpose to be hired out to Passengers travelling that way Winkelman in locum which seems not improbable Now all this seems to be added by the Evangelist 1. To shew how easy it was for the Disciples to find the Asse and Colt by Christ's direction in that they need not seek far but found them ready tyed even at the door of the house or stable and that close by the high-way yea a common road way 2. To shew also the readiness and boldness of the Disciples in executing Christ's command in that they adventured to go to the very door of the house or stable of the owner and that openly by a publick High-way side to take away the Ass and Colt c. yea in the very presence of the owner and others standing by as the words following shew And certain of them that stood there Who these were may be gathered from Luke 19. 33. where it is said they were the owners which must so be understood either that the Asse and Colt did belong to more then one man by some common right or rather as seems most likely that the Evangelist by the figure Syllepsis mentioneth owners though there was but one because others were present and joyned with the owner in questioning the fact of the Disciples And they said unto them even as Jesus had commanded viz. That the Lord had need of the Colt or present use for him to ride upon him into the City And they let them go They readily dismissed the Disciples permitting them to take away the Ass and Colt with them and to carry the same to Christ Quest Quest What moved the owner and the rest so readily to dismiss the Colt c. Answ Answ The Divine power of Christ's Spirit extraordinarily inclining their wills and perswading them so to do And they brought the Colt c. and cast their Garments on him That is upon the Colt as Luke 19. 35. understand it of their upper Garments Object Object Matth. 21. It is said They put their Cloathes upon them that is upon the Asse and Colt Answ Answ It is not so to be understood as if they had indeed put their Cloaths upon them both but as before we heard that when Matth. 21. he is said to ride upon the Ass and Foal of the Ass because the Foal or Colt was accompanied with the Ass being the Dame of it so also by the same figure Syllepsis it is said the Disciples put their Cloaths upon the Ass and Colt because they put them upon the Colt which was accompanied with the Ass See Maldonat in Matth. 21. Now this the Disciples did no doubt out of their love and reverent respect unto Christ their Master that he might ride in the more decent and honourable manner And it is most likely that they were hereunto moved by some special instinct of the Spirit of Christ thus to honour him at this time and the rather that by their example they might stir up others which were present in like manner to honour him But of this afterward Now follow the Instructions from the words thus cleared 1. From the obedience of the two Disciples to Christs command Observ 1 Observ 1. In that they obey him in doing that which in it self seemed absurd and against reason Hence learn That we are to yield obedience to the will and command of Christ Jesus the Son of God even in things that are against humane reason Thus did the Disciples not onely at this but at other times also As before chap. 1. 18. when he first called them to be his Disciples enjoyning them to forsake their present Calling and profession of life yea and their goods and friends this seemed absurd in humane reason yet they obeyed So afterward chap. 6. 7. when he sent them forth to Preach and to work Miracles in his name without any Provision of money or change of cloaths c. This seemed contrary to reason and yet they obeyed So Luke 5. 5. when Peter and his fellows having laboured all night in fishing and caught nothing the night being the best time for fishing in that hot countrey and our Saviour willed them to let down their nets once again This seemed absurd in reason yet at the word of Christ they did it Now in these practises we are to follow them if we will shew our selves true Disciples of Christ viz. In obeying the word and command of Christ even in such things as seem contrary to humane reason Not onely in things agreeable to reason but in things contrary to it Reas 1 Reas 1. We are required to hear and obey him in all things which he commandeth us Act. 3. 22. and that under pain of being destroyed from among his people if we do not so If in all things then in things opposite to humane reason c. Reas 2 Reas 2. True obedience to the word and command of Christ is that which comes from Faith therefore called the obedience of Faith Rom. 16. 26. Now it is the property of Faith to believe things above and contrary to humane reason Heb. 11. 1. The evidence of things not seen It may be understood of things not seen by humane reason Therefore it is also the property of true obedience to the Word of Christ that it must not onely be in things agreeable to reason but even in things above or contrary to reason Vse 1 Use 1. See how hard it is to be a good Christian or true Disciple of Christ seeing such a one must not onely obey the will and Word of Christ in
some things as in such as are agreeable to reason but in all things even in such as are opposite and contrary to reason Now this is no easy matter to do but very hard forasmuch as we are all apt to follow our own natural reason and to be guided by it in our practice yea we are much addicted and wedded to it Rom. 8. 5. They that are after the flesh do mind or savour the things of the flesh Thus we do all by nature Now the Wisdome of the flesh is enmity against God as ver 7. of the same Chapter Therefore in obeying Christ we must deny our reason and go against it which is hard to do Vse 2 Use 2. Labour for this true obedience of Faith that is to yield obedience to the word and command of Christ not onely in things agreeable to reason but in things contrary to it as many things are which Christ doth command us in his Word For example he commands us to love not onely our friends but enemies to do good against evill to forgive wrongs and not to seek revenge but to suffer two injuries rather than seek to requite one He commands us to deny our selves and to take up our Cross and follow him He commands us to forsake our goods friends and life it self for his sake and the Gospells c. Now all these are things against nature and natural reason and to a natural man seem most absurd and ridiculous yet must we in all these if need be yield obedience to the word and command of Christ if we will indeed approve our selves to be his true Disciples We must not in these cases hearken to reason nor consult with flesh and bloud but renounce our carnal reason yea trample it underfoot that we may obey the word of Christ and be subject to it We must bring our natural imaginations into captivity to the obedience of Christ 2 Cor. 10. 5. we must here become fools that we may be wise 1 Cor. 3. 18. we must deny our own carnall Wisdome and reason that we may be obedient to the will of Christ which is our true Wisdome even in things contrary to reason c. Observ 2 Observ 2. In that the two Disciples being plainly and expresly commanded by Christ to go c. do not move any question or doubt nor object any thing as they might have done against that which he enjoyned them though it was a matter against reason neither do they demand any reason c. but do simply and absolutely yield obedience therein Hence learn that we are simply and absolutely to obey Christ in such things as he doth plainly and expresly require of us in his Word without moving any doubts or objectionâ— of carnal reason against the same and without demanding any reason of such things as are enjoyned us we are to rest in the will of Christ which is and ought to be reason enough to us for the doing of any thing which he requireth though otherwise it seem never so contrary to our own natural and carnall reason As Luther sayes of Faith that we must clausis oculis ingredi tenebras Fidei so may it be said of obedience to the Word of Christ c. Which serves for reproof of such who when they are taught and urged to the practice of any duty which Christ doth expresly command and require of them in his Word especially if it be hard and difficult and such as doth cross the corruption of their nature they are full of questions and doubts arising from natural reason and many carnal objections they have against that which is taught and required of them to hinder them in obedience to the Word of Christ But this is an evill and dangerous sign of Hypocrisy to be so forward to move doubts and objections of carnal reason against that which is plainly taught and enjoyned us in the Word of Christ Let every one take heed of it and know that this is nothing else but to lay snares and stumbling blocks in thy own way to hinder thee in obedience to the Word of Christ to which thou art bound to yield absolute obedience c. So much of the obedience of the two Disciples to Christ's command in going to fetch the Asses Colt c. Now further from the readinesse and willingnesse of the owner to let the Colt go upon the words of the Disciples c. ver 6. Observ 1 Observ 1. Another evidence and proof of the Divine power of Christ whereof we heard before in part upon the three first verses viz. this that he had absolute power over the minds and wills of men while he was on earth to move and incline them which way it pleased him Thus he did here by the power of his Divine Spirit so work upon the mind and will of the owner of the Colt that he caused him willingly to dismiss the same unto him so soon as the Disciples did but tell him that the Lord had need of him For as iâ— was the immediate power of God which moved the Egyptians so willingly to lend their Jewells c. to the Israelites departing out of Egypt Exod. 12. So was it here the immediate work of Christ's Divine Spirit to move the owner of the Colt to lend him so willingly to Christ upon the bare word of the two Discipleâ— c. The same Divine power over the minds and wills of men our Saviour shewed at other times as Mark 14. 15. In causing the good man of the house so readily to offer them a convenient chamber in his house for our Saviour and his Disciples to eat the Passover So in causing the Disciples when they were first called to leave their Callings and their goods and friends to follow Christ as we heard before Mark 1. and Matth. 9. 9. He caused Levi to give over his office of a Publican and immediately to follow him See this also in his â—udden converting of the Thief upon the Cross c. So in causing the Officers of the High Priests upon his bare word spoken to let the Disciples go away without danger when their Master was apprehended Joh. 18. 8. Now as our Saviour had this power over the minds and wills of men while he lived on Earth in the state of humiliation so now much more since his Ascension into Heaven there to sit at the right hand of God he hath the same power This power he shewed in the Conversion of Saul Act. 19. and of Lydia Act. 16. Use 1 Use 1. To confirm our faith in the truth of Christ's Godhead c. But of this before upon the former Verses Use 2 Use 2. Seeing Christ Jesus the Son of God hath absolute power over the Minds and Wills of men to incline and move them and to turn and change them as he pleaseth this may teach us not to despair of the conversion and repentance of such as do yet live in ignorance and unbelief yea in grosse sins for