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
c. 2. It signifieth the Kingdom of Glory in Heaven after this life ended 1 Cor. 6. 9. The unrighteous shall not inherit the Kingdom of God and Joh. 3. 3. 3. It is put for the visible Church on Earth in which are both good Christians and Hypocrites as Matth. 13. 47. Like a Draw-net c. 4. For the Preaching of the Gospel Matth. 21. 43. The Kingdom of God shall be taken from you c. 5. For the spiritual Regiment and Government of the Church exercised by the Messiah after his coming in the Flesh and in this sense it is to be taken here So the meaning is That the Messiah being exhibited and come in the Flesh hath now begun to exercise his spiritual Government and Kingdom amongst men called the Kingdom of God because it is assigned unto Christ of God Quest 1 Quest 1. Did not Christ exercise a spiritual Regiment in and over the Church before the time of his coming in the Flesh Answ Answ Yes But not so manifestly and clearly nor in such conspicuous manner as he did after his Incarnation Kingdom of God The full and clear manifestation of the spiritual Kingdom of the Messiah Is at hand To be shortly accomplished Quest 2 Quest 2. Wherein stands this spiritual Regiment which Christ exerciseth Answ Answ In sundry things chiefly in these 1. In calling and gathering his Elect out of the World causing them to become his subjects Mat. 23. 37. O Jerusalem how often would I have gathered thee c. See also Joh. 15. 19. 2. In overthrowing and destroying the contrary Power and Kingdom of Sin and Satan in his Elect. 3. In conferring on them all saving graces of his Holy Spirit 4. In guiding and directing them in the whole course of their lives 5. In bringing them to be partakers of eternal life c. Quest 3 Quest 3. How or by what means doth he exercise this spiritual Government Answ Answ By a twofold means 1. Outwardly by the Ministry of his Word which is therefore called the Word of the Kingdom as we heard before 2. Inwardly by the power and efficacy of his Spirit Rom. 8. 14. So much of the sense of the words Now to come unto the Instructions to be gathered from them Observ 1 Observ 1. The time is fulfilled that is the full time appointed of God for the coming of the Messiah and for the manifestation of his Kingdom this time is accomplished in that the Messiah is now already come in the Flesh hence gather that God hath appointed a certain time for the fulfilling of all those things which himself hath purposed in his eternal counsel to do or which he hath promised in his Word and in that due time they are and shall be all accomplished God purposed from Everlasting and promised to our first Parents after their fall to send the Messiah and he appointed a certain time for the sending of him and when that time was expired he sent him accordingly So 1 Pet. 1. 20. This is true of all other purposes and promises of God there is a certain time appointed of God for the fulfilling of them and when that time is come they are alwayes fulfilled Eccles 3. 1. To every thing there is a season c. Hab. 2. 3. The Vision is yet for an appointed time c. The Lord appointed a time for the deliverance of the Israelites out of Aegypt and when that time was come the self same day they departed c. as it is said Exod. 12. 41. So the Lord appointed a time for the return of the Jews from Captivity namely after seventy years and at the end of that time Cyrus gave them leave to return Use 1 Use 1. Prescribe no time unto God for the accomplishing of any thing which we desire for our selves or for God's Church but wait untill the time appointed of God himself for the enjoying of every Blessing or good thing which he hath promised in his Word Rest upon his Word for it and be content to waite till the time be fulfilled which God hath set for the accomplishment of it knowing that to be the fittest time which the Lord himself hath determined Remember this in times of trouble and distress though God defer our deliverance yet faint not neither cast away our hope patience and confidence in God but wait still for a happy Issue at the time appointed of God In the mean time live by Faith Hab. 2. remembring that it is one property of Faith not to make haste Isa 28. The Husbandman waiteth long for the fruits of the Earth so let us wait patiently on the Lord for the accomplishment of his Promises and beware of using any unlawful means to bring any thing to pass which we desire or God hath promised Vse 2 Vse 2. To strengthen our Faith to believe and certainly to hope for the Resurrection of our bodies after death and for eternal life in Heaven God having promised these things he hath also appointed a time wherein he will fulfil them c. Observ 2 Observ 2. Christ came in the Flesh at the time foretold by the Prophets Gal. 4. 4. when the Sceprer was gone from the Jews to the Romans and toward the end of Daniel's seventy weeks c. in the last Age of the World Use Use Therefore he is the true Messiah Seek Salvation in him onely Mark 1. 15. And saying The time is fulfilled and the Kingdom of God is at hand c. Octob. 11. 1618. THe third Observation The Kingdom of God is at hand that is the spiritual Kingdom and Government of Christ the Messiah is now begun shortly to be manifested more clearly and plainly than heretofore Doctr. Doctr. Hence then observe this That the spiritual Regiment and Kingdom of Christ was more clearly and evidently to be manifested after his coming in the Flesh than it was before He was then to administer the same in more conspicuous and glorious manner than ever he did before his Incarnation This was foretold by the Prophets Isa 9. 7. and Jer. 23. 5. And it is now and hath been long accomplished since the coming of Christ in the Flesh Quest Quest Wherein stands this so evident manifestation of Christ's Kingdom Answ Answ In these things chiefly 1. In the clear and evident publishing of the Gospel of the Kingdom This Doctrine hath been more evidently preached since the coming of Christ than it was before It hath been preached by Christ himself and by his Apostles and succeeding Ministers far more plainly than it was taught by the Prophets of the Old Testament See 2 Pet. 1. 19. 2. In that Christ being risen from the dead is now actually advanced to heavenly Glory at God's right hand c. 3. In the powring forth of the gifts of the Spirit upon the Church in greater measure and abundance than before the coming of Christ Of this we read Act. 2. Joel 2. and Ephes 4. When he ascended on high he gave gifts
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
Luke 1. 35. Again as he was Holy and Pure from Sin in his Conception and Birth so also in his whole Life in that he was perfectly conformable to the Law of God the Rule of Holiness 2. In regard of his Church he is Holy conveying and communicating his Holinesse to the Faithfull sanctifying his Church See 1 Cor. 1. 30. Eph. 5. 25. Use 1 Use 1. Comfort to the Faithful that are lively Members of Christ He will impart his holinesse to them sanctifying them by his Spirit And besides the inherent holiness of his own Person is imputed to them of God upon their believing in his Christ This may comfort them against the manifold impurities and sinfull corruptions which they find and complain of in themselves Use 2 Use 2. Strive to resemble Christ in holinesse labouring for a sanctifyed Heart and Life c. The more holy the more like unto Christ Mark 1. 25 26. And Jesus rebuked him saying Hold thy peace and come out of Him And when the unclean Jan. 3. 1618. Spirit had torn him and cryed with a loud Voyce he came out of him VVEE have heard of the Description of the Person upon whom this Miracle was wrought Now followeth the Miracle it self concerning which two things are recorded by the Evangelist in these two Verses 1. The means freely used by our Saviour in casting out the unclean Spirit viz. The words which he spake to him consisting of two Parts 1. A Reproof 2. An Injunction commanding him to be silent and to go out of the party possessed Ver. 25. The second thing is the effects which the words of our Saviour wrought upon the unclean Spirit causing him 1. To tear the Body of him that was possessed 2. To cry Out 3. To go out of the Party Rebuked him Or sharply Reproved him for confessing him Hold thy peace Or be Dumb or Silent Quest Quest Why doth our Saviour Rebuke him for confessing him and enjoyn him silence Answ Answ 1. Because the Devil was no fit person to professe Christ or his Truth and that because he is the Father of lies and the greatest emeny to Christ and his Truth Therefore our Saviour would not accept of his confession 2. Because he knew the Devil confessed the Truth with an evil intent and purpose and for sinister ends as we have heard before viz. 1. To flatter Christ and to perswade him if it might be to let him alone and not to cast him out 2. To discredit the Truth by his Testimony 3. To perswade the People that our Saviour had some commerce and fellowship with Satan and used his help in working Miracles because he seemed to commend and honour him so much Now our Saviour knowing the Devil's Hypocrisie and deceitfulness in confessing him for such evil ends doth therefore reprove him and command him silence 3. The time of the full manifestation of Christ's glory was not yet come c. It followeth in the words And when the unclean Spirit had torn him That is tortured his Body with much pain either by racking the Members or joynts of it o◠by 〈◊〉 it violently from place to place for it is said Luke 4. 35. That he threw him into the midst of them yet withall it is 〈…〉 That he hurt him not that is though he put him to great pain and torture yet he had no power to maim any membe◠〈…〉 of his body but the man remained whole and sound having all the limbs of his Body perfect after the Devils going out of him Quest Quest Why did the Devil thus torture him immediately before his going out Answ Answ To shew how unwilling and loath he was to be dispossessed and cast out therefore he would do all the hurt he could before he went out Therefore also it follows That he cryed out aloud not onely for fear of Christ's Power but also to shew how he was vexed and grieved at this that he must be cast out shewing his unwillingness to leave his Hold. He cryed Out Not that he uttered any words or speech as he did before but onely a confused hideous noyse expressing his fear and grief for that he must be thrown out So much of the sense of the words in these two Verses Observ 1 Observ 1. In that our Saviour would not suffer the unclean Spirit to confesse him we learn That it is good wisdom for us not to hearken to the Devil though he speak that which is true in it self Reas Reas Because Joh. 8. 44. he is a Murtherer from the Beginning and abode not in the Truth because there is no Truth in him when he speaketh a lye then speaketh he of his own for he is a lyar and the Father thereof Though he sometimes utter that which is true in it self yet it is not true as it proceeds from him because he speaketh with a lying false and deceitfull intent and purpose that he may insnare us Matth. 4. 6. The Devil spake truth in alledging Scripture yet because he spake it with a deceitfull and lying intention our Saviour would not hearken to his perswasion Use 1 Use 1. How much more are such to be blamed who give heed to Satan when he speaketh that which is false As for example when he perswades them that it shall be for their good if they will yield to his suggestions that they shall gain much profit and pleasure by it as he perswaded Eve So when he perswades Men that they may come to Heaven without Faith or Repentance or that they may escape Hell though they continue in their sins These things being utterly false in themselve◠what folly and madness is it for men to believe the Devil when he speaketh such things If he be not to be hearkened to when he speaks Truth because he speaks it with a lying intention then much lesse should we hearken to him when he speaketh things utterly false in themselves Use 2 Use 2. Have nothing to do with Satan nor give any heed at all to any thing when he speaketh or perswadeth seek not to learn the Truth of Satan c. Whether it be true or false in it self yet still that which he speaketh is false and deceitfull as it comes from him because in every thing that he speaketh he intends our hurt and mischief Gen. 3. 5. When the Devil perswaded Eve that if they would taste of the forbidden Tree they should come to know Good and Evil this was true in some sense but the Devil spake it with a lying and deceitful purpose Therefore it had bin far better for her not to have hearkened to him Observ 2 Observ 2. In that our Saviour commandeth the evil Spirit to be silent and to go out and he is forced to obey his command Hence we learn That Christ is Lord over the wicked Angels having absolute Power and Authority over them to over-rule them at his pleasure If he had this Power and Authority over them while he lived on Earth in
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
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
tribulation even as it came to passe c. So Act. 20. 23. when he was to go to Jerusalem he made sure accompt before-hand to meet with bonds and afflictions there See Joh. 16. 1. 2. Consider the necessity of suffering affliction for all that will profess Christ and the Gospel 1 Thess 3. 3. That no man should be moved with these afflictions for your selves know that we were appointed thereunto Act. 14. 22. We must through much tribulation enter into the Kingdom of God Luke 9 23. 3. It is matter of much comfort to a Christian to suffer for well-doing and for the name and profession of Christ 1 Pet. 3. 14. and 4. 16. If any suffer as a Christian let him not be ashamed but glorifie God in this behalf And Verse 14. If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God rests on you c. It is an evidence of Gods Spirit of grace and adoption dwelling in thee if thou be content to suffer for the Name of Christ yea it may be an evidence of salvation to thee Phil. 1. 28. In nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Quest Quest May not an Hypocrite or Reprobate and one that shall never be saved suffer much for the profession of the Gospel Answ Answ He may as appeareth 1 Cor. 13. 3. Though I give my body to be burned c. and Gal. 3. 4. Have ye suffered so many things in vain c But an hypocrite or Reprobate cannot in due and right manner suffer for the Truth not with sincere affection of heart not in way of true obedience to Gods Will not ayming at Gods glory as the chief end of his suffering but for sinister respects as for vain-glory or the like end Therefore to suffer for the Word with an upright affection ayming at Gods glory and out of true love to the Word is an evidence of grace and salvation to all that do thus suffer 4. Consider That much good is wrought in us by the trouble which we suffer for the Gospel if they be sanctified to us and that we have grace to bear them in due manner and to make a holy use of them They serve to humble us to try and exercise our faith hope and patience to stirr us up to prayer with more fervency to wean us from the world c. No cause therefore why we should so stumble at them as to be discouraged in our Christian course Lastly Consider that we have a promise that God will not suffer us in such cases to be tryed or Afflicted above our strength but will make away to escape that we may be able to bear it 1 Cor. 10. 13. So much of the Apostacy of these temporary hearers Now follows the Circumstance of time when they are offended and fall away Immediately That is so soon as Affliction and Persecution for the Word ariseth Observ Observ Hence we may observe that such as are hasty and forward at first in the Profession of Religion and in making some shew of Grace if they be not sound and sincere in Religion and Grace do oftentimes fall away as hastily and suddenly from their first Profession These temporary hearers did at first hearing of the Word immediately receive it with joy but having not the Word truly rooted in them by found Faith we see here they fall away as suddenly when troubles come upon them for the Words sake Mark 10. 17. The young man being a Ruler came running to Christ c. and asked what he should do to inherit eternal life But so soon as our Saviour put him to a through tryall by bidding him Sell all c. he went away as soon very sad c. The reason was because he was not sound and sincere in that profession which he made He had good things in him and shewed himself teachable therefore it is said our Saviour loved him but his heart was not truly touched with an unfeyned desire of salvation and of the means of it And thus it is with many hypocritical professors of Religion as they are at first for a time very hasty and suddain in their profession and in shewing some kind of love and desire to the Word and some sudden â—oy in it and some hasty zeal c. So many times they do as hastily and suddenly fall from their first love and zeal c. Their Religion is like Jonas his gourd springing up in a night and withering the next morning Vse Use This being so it should move us much more to labour for soundness of Religion and Grace that we may be constant in it than to be over-hasty and sudden in taking up the profession of Religion and in making shews of grace without due and serious consideration first had of the good grounds upon which we take up our profession Better to begin and enter more leisurely and advisedly into a Christian course upon good grounds and reasons well weighed and so to proceed therein with constancy than to begin over-hastily and unadvisedly and then as hastily to give over and fall away for want of soundness and sincerity Mark 4. 18 19. And these are they which are sowen among thorns such as hear the Word And the May 21. 1620. cares of this world and the deceitfulness of riches c. OF the second sort of unprofitable hearers signified by the stony ground we have spoken Now we are come to the third sort resembled by the thorny-ground Whose description is laid down in these two Verses These are such who hear the Word but they suffer the fruit of it to be choked and hindred in them by the cares of this world by the inordinate love of riches and by other sinful lusts so that these may be called the Worldly-minded hearers And although they are not in express words commended so much as the former sort yet it seemeth that in some respects they go beyond them 1. Because they are compared unto thorny ground which is softer and hath more depth of earth than the stony ground whereby it seems to be implyed That the Word taketh deeper root in these than in the former 2. It is said Luke 8. 14. that these bring forth no fruit unto perfection whereby seems to be implyed That although they bring not forth good and ripe fruit yet they bring forth some fruit which is more than is said of the former sort Now in the words consider two things 1. What is commendable in these hearers They hear the Word 2. What is discommendable wherein they fail namely in this That they suffer the Word afterward to be choked in them that is the fruit of it to be hindred Where 1. Consider the causes or means of choaking it which are three Cares of this world deceitfulness of riches and lusts of other things 2. The effect or consequent It becometh
born anew 1 Pet. 1. 23. So also it is that sincere milk by which such as are new-born babes in Christ must be continually nourished and attain to further growth in grace Though thou have grace yet think it not needless for thee to be a diligent hearer of the Word thou must still hear it that thou mayst get more grace more knowledg faith c. As thou must never think thou hast enough of these graces so thou must never think thou hast been a hearer of the Word long enough Vse 2 Use 2. See what they must do which feel the want and weakness of their knowledg faith and other graces in themselves Let them be more and more diligent in hearing the Word preached on all occasions let them be swift to hear this Word as St. James exhorteth them remembring this which our Saviour here speaketh That to such as hear shall more be given It followeth Verse 25. For he that hath to him shall be given c. Having said That to such as hear diligently more grace shall be given Now he confirmeth this further by this general proverbial sentence The summe whereof is this That such as use that measure of grace well which they have shall have a greater measure given unto them of God and that on the contrary such as do not make a right use of the gifts they have shall be deprived of them In the words are two things 1. A promise to such as make good use of their gifts they shall have them increased He that hath c. 2. A threatening of Judgment against such as do not well employ the gifts they have He that hath not from him shall be taken c. He that hath That is he that well useth and employeth that measure of grace which God hath given him being careful to glorifie God and to do good to others with those spiritual gifts which are bestowed on him That this is the meaning may appear because in the words going before our Saviour made mention of the good employment of the grace which was in his Disciples in that he urged them as we have heard to be diligent hearers of the Word which is one way of well employing the graces which was in them Besides this Exposition is also confirmed by that place Matth. 25. 29. where our Saviour useth this proverbial sentence as a conclusion to the Parable of the Talents The scope whereof is to shew That such as use their gifts well shall have them increased and such as use them not shall have them taken away That place therefore helpeth to interpret this To him shall be given A greater measure of grace shall be bestowed on him of God And he that hath not Which is not careful to use his gifts well to the glory of God and good of others From him shall be taken even that which he hath God will deprive him even of those common gifts and good things that are in him Luke 8. 18. it is said That shall be taken from him which he seemeth to have which implyeth That God will discover him not to have that truth and soundness of grace which he maketh shew of and so he shall be laid open for a grosse hypocrite So much of the meaning of these words Doctr. Doctr. 1. Such as are careful to improve and make right use of the gifts and graces which they have unto Gods glory and to the good of others shall have them increased The only way to attain to more grace and to a further increase in spiritual gifts is to employ and use that measure of gifts which we have already to the glory of God the giver of them This is plainly taught us by that Parable of the Talents Matth. 25. They that used their Talents well and to the advantage of the Master had more committed to them Joh. 7. 17. If any man will do his Will he shall know c. By well using the knowledg which he hath it shall be increased As it is with men in their wordly estate they commonly thrive best who are careful to improve that Estate of Lands or Goods which they have by employing it to the best advantage So it is with Christians in their spiritual estate they are like to thrive most in grace who employ best those gifts which God hath bestowed on them Reason Reason Such as do use their gifts well do thereby honour God and bring glory to his name therefore God doth honour them again by multiplying his graces in them and doubling his Spirit on them See 1 Sam. 2. 30. Use Use Be careful then to improve all spiritual gifts bestowed on us of God use them to the best advantage for his glory who is the author and fountain of them Stirr up the gifts of God that are in thee as Paul wills Timothy and be careful to exercise and set them awork to the glorifying of God and doing of good to others Set awork thy knowledg faith zeal love c. Make use of these graces which God hath given thee that thou shouldst honour him and do good to others and to thy soul by them And thus if thou use these gifts thou shalt find that God will increase them in thee more and more Honour him with the gifts thou hast and he will honour thee with a greater measure of the same graces Doctr. 2 Doctr. 2. God will take his gifts from such as have them and use them not well to his glory but do either hide and bury them with that unprofitable servant Matth. 25. living unprofitably with their gifts and doing no good with them or else do abuse them unto sin and to the dishonour of God Thus the talent was taken away from the unprofitable servant Thus Judas had the gift of knowledg in the doctrine of the Gospel and other excellent gifts yet because he used them not well but abused them he was deprived of them and at length laid open to be a notorious hypocrite So Saul had the gift of wisdome to govern a Kingdom and the gift of Prophecy for a time c. Reason Reason This is great unthankfulness against God when such as have received good gifts do not use them to his glory therefore he punisheth this sin of unthankfulness in them by taking away those from them Note here That when we say God taketh away his gifts from such as use them not well this is not to be understood of the true sanctifying graces of his Spirit which are proper to the Elect for these are never taken away from those that once have them truly Rom. 11. 29. The gifts and calling of God are without repentance but it is to be understood of those common gifts which may be in hypocrites and in reprobates these God taketh away from such as have them when they use them not well but rather abuse them to Gods dishonour And it is also thus far true of the sanctifying Graces of the Spirit that
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
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
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
that it may move us utterly to deny our own wisdom and natural reason in conceiving of things spiritual and heavenly Learn to empty thy self of all Opinion of thy own natural Wit Wisdom c. as utterly unfit to conceive the things of God and of his Kingdom He that would be wise here must first become a Fool in himself yea such as have most Knowledge in these spiritual things must yet see and acknowledge their Ignorance and be humbled for it more and more Vse 2 Use 2. See what need there is for us to pray unto God to enlighten our minds to conceive the things that concern his Glory and our spiritual good as they are revealed in his Word So David Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law Without this enlightning of God's Spirit all other means are vain It is the Spirit of God alone that can reveal unto us the things of God and help us to conceive them 1 Cor. 2. 10. The Spirit searcheth all things c. Seek then to God by daily Prayer for the Illumination of his Spirit Pray to him that hath the Key of David c. Seek to Christ for Eye-salve Rev. 3. 18. Vse 3 Use 3. See how needful it is for Pastors and Ministers of the Church to teach the spiritual and heavenly Doctrines of the Word with as much plainness and evidence of the Spirit as is possible yea to strive unto this plainness in Teaching considering how dull of hearing the best are And the People to desire this plain Preaching as best for them Mark 8. 16. And they reasoned among themselves saying It is because we have no Bread Feb. 6. 1624. Observ 2 Observ 2. THat it is a natural corruption even in good Christians and such as are indued with Grace to be too earthly minded that is to have their hearts and minds sometimes too much taken up with cares and thoughts about temporal things of this life as Meat Drink Apparel c. especially in time of scarcity or want of outward means Christ's Disciples here do discover this corruption in themselves in that their minds run so much upon their want of Bread that this hinders them from the right understanding of Christ's Admonition For although a little before as we have heard they did shew great zeal and care of things spiritual and heavenly in that they were so earnest in following Christ that they neglected and forgot to take their ordinary provision of Bread with them in the Ship wherein they shewed themselves to be at that time far from immoderate and distracting care for time to come for things of this life yet now on the other side when they come to see themselves in want of Bread they shew their natural Corruption and Infirmity in being too careful and sollicitous touching their Provision of Bread how they should do in this necessity and want of Bread Now all their mind is of their Bread and therefore when Christ did but speak of the Leaven of the Pharisees and of Herod they presently conclude that he spake of their leavened Bread that they should take heed of eating thereof They think all that sounds that way must needs be meant of Bread and therefore they cannot devise any other meaning of Christ's words They did not so little think of Bread before as now they think too much of it when they perceive themselvs to be in present want Thus it is sometimes with the â—est Christians they are apt through Infirmity and natural Corruption to be too much taken up in mind with sollicitous cares and thoughts about temporal things of this life This was Marthaes fault for which our Saviour blameth her Luke 10. 41. Martha Martha Thou art carefull and troubled about many things c. So the Disciples at other times And hence it is that Matth. 6. our Saviour useth so many reasons to disswade them from this immoderate carring for earthly things because he knew them to be prone and apt to it of themselves So the Apostle Col. 3. 2. exhorteth the faithful not to set their minds on earthly things thereby implying that they were apt so to do by nature Use 1 Use 1. Labour to see and feel in our selves this natural corruption which makes us so prone to be earthly-minded and to be so much taken up with cares and thoughts about things for this life And withal learn to be humbled for this corruption and to check and blame our selves for it Use 2 Use 2. See what need there is for all Christians even the best to take heed of this earthliness of mind and of being too careful and sollicitous about matters of this life and what cause there is for us to labour and strive against this natural corruption The more natural it is to us the more strive against it Not that it is simply unlawful for us to take care or thought for things of this life See Prov. 6. 6. but that we must beware of having our hearts and minds too much taken up with them so as to distract and hinder us in caring for better things which are spiritual and heavenly Luke 21. 34. Take heed lest your hearts be over-charged with cares of this life c. Remedies against this immoderate care of earthly things see before upon Ver. 14. and Matth. 6. Especially labour on the contrary to have our hearts and minds chiefly set upon things spiritual and heavenly pray also unto God more and more to wean our hearts from the love of this World and things that are in it then our minds will not run so much upon them as now they do Consider also how unfit it is for such as profess to be Citizens of Heaven to have hearts glewed to earthly things c. It is the property of the wicked to mind earthly things Phil. 3. 19. Observ 3 Observ 3. In that the Disciples being now in want of Bread did begin through weakness of Faith to distrust and doubt of Christ's care and providence over them and out of this infidelity and distrust did thus reason with themselves Hence we learn that in want of outward means for this life the best Christians are apt through weakness of Faith to distrust God's care and providence over them This was the Disciples fault at this time as appeareth Matth. 16. 8. as we have before heard So at other times they discovered the like weakness of Faith in time of outward want So Joh. 6. they doubted whether themselves and the multitude could possibly be fed in the Wilderness with so small a quantity of Victuals as they then had This is not sufficient c. And by the words of Andrew ver 9. There is a Lad here which hath five Loavs and two small Fishes But what are they among so many This also we see in the Israelites some of which no doubt were God's faithful People who being in the Wilderness destitute of outward means did
thee Joh. 3. 19. This is the condemnation that Light is come into the World and men loved Darkness rather than Light c. Observ 2 Observ 2. From the 18 Verse In that our Saviour amplyfieth their ignorance in spirituall matters by their contrary ability to conceive earthly things in that they had Eyes and Ears yet did neither see nor hear that is they had Naturall reason and capacity of mind to conceive Earthly matters and yet were not fit to conceive things Spirituall Hence we may learn That men may have good Naturall understanding to conceive of Naturall things and earthly matters and yet be blind and dull to conceive things Spirituall and Heavenly This is to have Eyes and not to see and to have Ears and yet not to hear If it were thus with Christ's Disciples how much more is it true of meer Naturall Men who have no Light at all of God's sanctifying Spirit in them Nicodemus Joh. 3. had no doubt Naturall wit and capacity enough to conceive earthly matters and yet how blind and dull was he to conceive the Doctrine of Regeneration So Matth. 16. 3. our Saviour tells the Pharisees That they had Naturall skill and knowledge in the seasons of Weather but no Spirituall understanding to discern of the Signs and Miracles which did go before and accompany and follow his coming in the Flesh They could discern the face of the Sky but not the Signs of the Times Experience shews That many who excell in Naturall wit and capacity are yet very blind dull and hard to conceive things of God and his Kingdom Use Use See then that Naturall wit and understanding though never so excellent is no sufficient help to the conceiving of things Spirituall and Heavenly which concern God's Glory and our Salvation being revealed in the Word of God 1 Cor. 2. 14. The naturall man receiveth not the things of God's Spirit for they are foolishness unto him neither can he know them c. that is by the help of Naturall reason and understanding onely Which must therefore teach such as have good Naturall Gifts of wit reason and naturall capacity yet not to rely upon these for the understanding of things spirituall which concern God's Kingdom but to deny their own Naturall wit and understanding in the matters of God and of his Word and to seek to him for the supernaturall Light of his holy Spirit to clear the Eyes of their Mind and Judgment to discern of these spirituall and heavenly matters He that will be wise here must become a Fool in himself that he may be truly wise Observ 3 Observ 3. In that our Saviour doth not onely reprove the ignorance of his Disciples but doth also repeat and urge this Reproof unto them again and again in other words Ver. 18 and Ver. 21. Hence we may learn That it is necessary and fit sometimes for such as have a Calling to reprove sin in others not onely to reprove or admonish such as have need of Reproof but also to urge and presse such a reproof that so it may the more work upon the conscience of the party reproved This urging and pressing of a Reproof sets a sharper edge upon it that it may enter the more deeply and leave the deeper impression in the conscience of the Offender Especially this is needfull for Ministers of the Word in their publick Ministery not only to reprove sin but to urge and presse such Reproofs and Admonitions as occasion is offered and according to the nature and quality of the sins reproved Eccles 12. 11. The words of the Wise are as Goads and as Nails fastened by the Masters of Assemblies c. A hard Heart is that which hath little or no feeling of sin nor of the means of Grace used of God to work Repentance and Reformation Note here further That there are two Kinds or Degrees of hardness of Heart 1. A totall hardness of Heart not felt or perceived at all This is onely in the wicked as in Pharoah Ephes 4. 19. 2. When there is some sense of sin but not in that measure and degree as should be And of this our Saviour here speaks It followeth The third fault or sin reproved by our Saviour in his Disciples viz. Their hardness of heart In fine versus 17. Have ye your hearts yet hardned That is Are you grounded and settled in ignorance and unbelief that ye are not yet sensible of these Corruptions in your selves nor affected with my Doctrine and Miracles as ye should be By heart understand the inner-man especially the Will and Affections Observ Hardned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly the thick skin or brawn of a man's Hand which by long use of labour doth become insensible which being in Scripture applyed to the Heart of Man doth signifie such a Heart as through custom and continuance in sin is become insensible having little or no feeling of sin or of the means used of God to bring to sight and feeling of sin Vse 1 Observ There may be and is some degree of hardness of Heart even in good Christians as here in Christ's Disciples they were not only tainted with some degree of ignorance and unbelief but they were also in some sort hardned in these corruptions they were not so sensible as they should have been of these corruptions nor so affected with the means used to reform them as became Christ's Doctrine c. Not that they were not at all sensible of their corruptions but not in that measure and degree as they should have been So Mark 6. 52. They considered not the Miracle of the Loaves for their heart was hardned So Chap. 16. 14. He upbrayded them with unbelief and hardness of heart Usuall causes of this hardness of Heart in the godly 1. Some sin or other committed and not soundly repented of especially if it were against knowledge This hardened David after his Fall so as it was long ere he came to thorough-humiliation 2. Custom in sin 3. Negligence or coldness in good Duties publick or private as Hearing Reading Prayer Conference Hebr. 3. 13. There are two kinds of hardness of Heart 1. Naturall 2. Voluntary and contracted by custom in sin c. Both these are in the godly in some degree yet great difference between this hardness in the godly and in the wicked 1. The wicked are totally hardned ut suprà not so the godly 2. The wicked do either not feel this hardness or not mourn for it truly and strive against it c. Use 1. Comfort to such as do feel and complain of hardness of Heart that they are not so sensible of their sins as they should be c. being also truly humbled for it in themselves and striving against it all they can no cause to be discouraged seeing it may be and is thus sometimes with the best Christians and Saints of God Vse 2 Use 2. See here what cause even
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
such remain grosly ignorant in matters of Religion even in the most common and easy Principles of it seeing they refuse the means of being better instructed Besides that hereby they greatly dishonour God and shew contempt of the Authority of those that are set over them in place of Government Again this also reproveth such as being called before such as are in place of publick Authority to give an Accompt of their Faith and Religion do refuse to do it either through shame or fear of Mens displeasure or do for these or the like causes dissemble their Faith and Religion A great dishonour to God and betraying of his Truth Observ 2 Observ 2. In that the Disciples did here make outward Confession of their Faith unto Christ requiring them so to do we learn that true Faith must not lye hid in our hearts but it must be outwardly confessed to others and before others as occasion is offered and so often as we are thereunto called Rom. 10. 10. With the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Mat. 10. 32. Whosoever shall confess me before men him will I also confess before my Father which is in Heaven But whosover shall deny me c. For this cause Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession to shew that we are not onely to believe in him by Faith but also to make outward Profession of this Faith before men when we are thereunto called 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God Thus have the Saints of God used to make outward Confession of their Faith before men when they had a Calling so to do Mark 9. 24. So the Apostles being brought before Authority confessed their Faith as Paul before Agrippa and Festus Act. 26. So the Martyrs as Steven and others that followed him whence they were also by the ancient Fathers called Confessours yea Christ himself before Pontius Pilate witnessed a good Confession 1 Tim. 6. 13. Quest Quest. When are we called to make outward Confession of our Faith before men Answ Answ 1. When such as have Authority over us do demand of us an Accompt of our Faith ut suprà dictum 2. At other times when there is hope and likelihood of glorifying God and edifying others thereby for otherwise it is better to be silent than to make any such outward Profession As if it be before malicious professed enemies and scoffers at Religion here is no fit time or place to make Profession of our Faith but we more glorify God by silence Mat. 7. 6. We are forbidden to cast Pearls before Swine c. Use 1 Use 1. To reprove such as fail in this excellent and necessary duty of making outward Confession of their Faith before others as occasion is offered Some think they may keep their Religion and Faith to themselves and need not make any outward Profession of it to others but here we see the contrary It is not enough to believe with the heart but there must be also Confession with the mouth Others are afraid to confess their Faith in Christ before such as are Enemies of Religion lest it endanger their liberty goods or life This was the Sin of Peter into which he fell through infirmity denying and forswearing Christ to save his own life The like have others done in time of Persecution Others are ashamed to make Confession of their Faith before men lest it be some disgrace or discredit to them See Joh. 12. 42. Let such consider what our Saviour saith in the last Verse of this Chapter Whosoever shall be ashamed of me and of my words in this sinfull Generation of him shall the Son of Man be ashamed when he cometh in the Glory of his Father with the holy Angels Others are ignorant and know not how to make Profession of Christ or of their Faith when it is demanded Vse 2 Use 2. To exhort us to make Conscience of this Christian duty of confessing and professing our Faith before men so often as good occasion is offered and we have a Calling to it yea though it be with hazard of our goods liberty or life it self in case we should be called before such as are the professed enemies of the Goâ—pel and of Christ yet we must not shrink from our Profession for fear of their displeasure or of any Punishment they can impose on us but we must witness a good Confession Rules for the right performance of this Duty of outward confessing our Faith 1. It is to be done with Christian wisdom and discretion observing due circumstances of time place and fit Persons before whom we do it 2. To be done with spiritual boldness and freedom of Speech not being daunted or dismayed herein by the faces of men that are enemies of the Truth though never so great Examples of this courage and boldness we have in sundry of the Martyrs 3. This Confession must come from inward truth and sincerity of heart aiming at God's Glory and the good of others it must not be in Hypocrisy aiming at our own praise credit or advantage 4. It must be done with the Spirit of meeknesse and mildnesse and not in distempered Passion or heat of Contention 5. It must be with fear and reverence of the Maâ—esty of God before whom we stand and with reverent regard of his truth which we make profession of 1 Pet. 3. 15. with meekness and fear Mark 8. 29. And Peter answereth and saith unto him Thou art the Christ. â—une 19. 1625. NOw followeth the matter confessed Thou art the Christ Doct. 1 Doctr. 1. That Jesus the son of the Virgin Mary is the Christ or true Messiah that is to say that special and singular Person ordained of God to be the Mediator between God and Us and to be the Redeemer and Saviour of Mankind This is the main truth believed and professed here by Peter for the rest of the Apostles Thou art the Christ that is to say Thou who hast avouched thy self before to be the Son of man for so our Saviour did Matth. 16. 13. Whom say the People that I the Son of man am art the true Christ oâ— Messiah ordained and sent of god to execute the Office of a Mediator in redeeming and saving Mankind The same truth also they had before this time made Profession of Joh. 6. 69. We believe and are sure that thou art that Christ the Son of the living God Yea this some of them did believe and profess at the time when they were first called to be Christ's Disciples as may appear Joh. 1. 41. Andrew so soon as he began to follow Christ finding his Brother Peter tells him thus We have found the Messiah which is
appear with Christ and not any other of the Saints departed Answ Answ 1. Because these two were very eminent and famous among the Saints of God which lived in the times of the old Testament before Christ's coming in the Flesh and therefore the more fit to be present now as Witnesses of Christ's Glory 2. Moses being the Giver of the Law and Elias one of the most famous Prophets and one that was also a great Restorer of the Law being corrupted in his Time therefore these two now appeared with Christ thereby to testify and shew the mutuall consent and agreement between Christ and bâ—â—ween the Doctrine oâ— the Law and Prophets and that he was no enemy to the Law or Prophets as sâ—â—e falsly charged him to be 3. To shew that he was the main end and scope of the Law and Prophets and of the speciall Person eveâ— the true Messiah which was chiefly prefigured in the Law and foretold by the Propâ—et 4. To confute the Errour of those amongst the People who falsly supposed our Savâ—â—uâ— Christ to be Elias or one of the other antient famous Prophets risen again as we heard before Chap. 6. aâ—d Chap. 8. 5. These two while they lived on Earth having fasted 40 dayes did see the Gloâ—â— of God in Mounâ— Horeb and there spake with God also Therefore these now appeared with Christ in hiâ— Transfiguration aâ—ter he had also fasted 40 dayes c. Vide Jansen Harmon Observ 1 Observ 1. Here we are taught That Christ Jesus is the onely true Messiah or Anoinâ—â—d of God the only Saviour of the World who was typified or shadowed by Moses in the Law and foreâ—â—ld by the Prophets in the times of the old Testament Therefore Moses and Elias now came from Heave and â—ppeared in Glory with Christ in the Mount to testify this very thing The same is also taught us eâ—â—e-where in expresse places of the new Testament Joh. 1. 45. Philip tells Nathaniel We have found him oâ— whom Moses in the Law and in the Prophets did write Acts 10. 43. Peter saies To him give all the Prophetwitness that through his Name whosoever believeth in him shall receive remission of Sins And Rom. 3. 21. â—ur Justiâ—ication by Christ is said To be witnessed by the Law and the Prophets All the Sacifices of the Laâ—â— did typically foreshew this Jesus to be the Christ So did the Prophets in their Sermons and Writings by foreâ—elling those things which were to be fulfilled in him and by him as his Incarnation and Birth witâ— the particular time place and manner of it Also his Death and Sufferings c. his Glory that should follow See 1 Pet. 1. 11. Use Use To teach us to imbrace him as the onely Messiah seeking Salvation in and by him â—â—one Acts 4. 12. There is none other Name under Heaven given among Men whereby we must be saved To tâ—is end was the History of the Gospel written by the Evangelists to prove this Jesus to be the Messiah and â—o move us to believe in him for the obtaining of eternall Life Joh. 20. 31. These things are written that yeâ—â—ight believe that Jesus is the Christ the Son of God and that believing ye might have Life through his None Observ 2 Observ 2. In that the Disciples now being on the Mount in the time of Christ's Transfiguration which was a shadow and glimpse of the Life to come did enjoy not onely the company of Christ and sight of his Glory but also the company and sight of Moses and Elias being glorifyed Saints Hence we learn That in that heavenly Life to come the Saints of God shall not only have the company and society â—f Christ but also the society of all the glorifyed Saints yea of the best and most excellent of them such as Moses Elias c. This shall be one part of the happiness of that state of the Saints in Heaven Matth. 8. 11 Many shall come from East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Luke 16. Lazarus after Death was carryed into Abraham's bosom that is into Heaven there to live in most near society with Abraham and the rest of the Saints in Glory Therefore also Hebr. 12. 23. the Faithfull are said To be come or joyned to the Spirits of just men made perfect in Heaven because as they are joyned to them in this Life by faith and hope so shall they be much more nearly joyned to them after this Life by immediate sight and fellowship Hence also is that phrase of Speech used in the old Testament touching the Saints departing this Life They are said To be gathered unto their People that is to the rest of the Saints in Heaven So Abraham Gen. 25. 8. And Isaac Gen. 35. 29. Use 1 Use 1. Comfort to the Godly in this Life living amongst the profane and wicked whose company is tedious and grievous to them vexing their righteous Souls from day to day as the company of the Sodomites did the Soul of Lot This is no small Affliction to the Saints of God in this Life that they are forced to come in bad company yea to live amongst such as are profane and wicked who do nothing but vex and grieve them partly with their sins and wicked practises which they cannot but see and hear of and partly with those reproaches and others injuries and abuses which they offer unto them No small Affliction was it to the Prophet that Bryars and Thorns were with him and that he must dwell among Scorpions as the Lord tells him Ezek. 2. 6. And David cries out Psal 120. 5. Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar my Soul hath long dwelt with him that hateth peace But here is comfort for the Saints who are thus vexed grieved and molested in this Life with such bad company that after this Life they shall be freed from all such tedious companions and shall have better company to live with even the company of all the blessed and glorious Saints of God in Heaven the company of the holy Patriarchs Prophets Apostles Martyrs of Christ c. whose company shall be most delightfull and comfortable to them and not at all redious or troublesome though they live with them never so long even for ever yet shall they not grow weary of their society as here we are apt to be weary of the best company after long continuance together but the longer they shall live together the more shall they desire and delight to be together c. Use 2. This also affords comfort to the Faithfull at the time of their Death when they must part with all Earthly Friends and Acquaintance who have been near and dear unto them and whose company they have delighted in formerly when they must part with Husband Wife Children Kindred dearest Friends c. Then let them remember that they are going to better company to the blessed
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâ—ualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâ—ther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâ—eignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâ—e may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ— life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will
but like the Fish which swimm continually in the salt Sea and yet are not at all seasoned but still as fresh as before miserable is the state of such better for them never to have heard the sound of Christ's Voice among them c. It followeth And He entred into an House What House this was is not expressed but it was no doubt in some private place of the Country because it is said He would have none to know of his going in thither He would have no man know c. This is to be understood of Christ's humane Will as He was Man for otherwise as he was God he could not will or desire this That no man should know of his going into the House For he knew that he should not be hid but that his entrance into the House would be known to this Woman and that the knowledge of it would move her to come to him as she did to seek help for her Daughter Quest Quest Why did our Saviour enter so privately into this House Answ Answ 1. That being there in private with his Disciples he might for a time rest and refresh himself after his former Labours in travelling preaching and working sundry Miracles 2. To avoid all shew of Ambition and Vain-glory at his first coming into these Coasts where he had not been before neither was much known among them therefore he would not openly and publickly shew himself lest his malicious enemies should charge him with Ambition and desire of Vain-glory. 3. It is probable also That because he knew the time appointed for the Calling of the Genetiles was not yet come and he was sent to preach to the Jews and not to the Gentiles therefore being now in the Borders of the Gentiles and so near unto some Cities of their's he did forbear to preach and work Miracles in such open and publick manner as he used to do in other Regions of Judea and rather kept himself private during his abode in these Coasts See Jansen Observ 1 Observ 1. The truth of Christ's humane Nature and that he was subject to humane Infirmities such as were meerly naturall and not sinfull as wearinesse pain hunger thirst c. appeareth here in that he had need of rest and refreshing being wearied with the Labours of his Calling and therefore betook himself to this private House c. See before Chap. 6. ver 32. Observ 2 Observ 2. It is both lawful and fit for Christians after Christ's own example to take occasion of rest and refreshing their Minds and Bodies for a time being wearied with the Labours of their Callings See Chap. 6. ver 31. Observ 3 Observ 3. In that it is said of Christ here That he would have none to know c. We may gather That as there are two different Natures in Christ's person viz. The Divine and the Humane Natures So also there are two different or diverse Wills in Christ the one as he is God whereby he absolutely willeth all things which come to pass though not so as to approve of them all yet at least to permit them The other is his humane Will as he is Man whereby he willed some things and in some respects which yet did not come to pass neither was it his Will as he was God that they should come to passe For example as he was God his absolute Will and Desire was to dye in his humane Nature for man's Redemption But as he was Man his Will and Desire was in some respect not to dye I say in some respect because he did not simply desire or will as Man not to dye for even as he was Man he dyed willingly but only so far forth as Death was the destruction of Nature and a violent separation of Soul and Body asunder so he abhorred it and was willing to be freed from it yet conditionally also if it might have stood with his Father 's Will. See Matth. 26. 39. So here the Will of Christ as God was that this Woman should know of his coming into the House c. But as he was Man his Will and Desire was That none should know of his coming thither Note that though these two Wills in Christ are diverse yet not contrary to each other but one is subordinate to the other His Humane Will being subject to his Divine Will and both of them being in themselves just and good Indeed they are in some respect contrary sometimes namely in respect of the object or things willed but they are not simply or absolutely opposite or contrary because though the things willed are contrary yet they are not willed in the same respect but in different respects and upon different Grounds and Reasons So here Christ as God willed that his entring into the House might be known but as Man he willed not to have it known here are two contrary things willed yet not in one and the same respect but in different respects and upon different Grounds and Reasons and both just and good He would have his entring into the House known that so this Woman seeking to him for her Daughter he might have occasion to manifest his Divine Glory by this Miracle On the other side he would not have his going into the House known that so he might be private there for a time to refresh himself c. as hath been shewed Vse Use To confute those old Hereticks called Monothelits who deny this truth holding that the Will of Christ both as he is God and as he is Man is one and the same Will not differing in nature or substance c. This Heresy was condemned in the sixt general Council holden at Constantinople about the the year 678. It followeth But he could not be hid That is he could not enter so privately into the House but that he must needs be known of some to have gone in thither The reason hereof was because his Fame and Renown was so great as it was in all places and parts of Judea even in these which were most remote and neerest to the Gentiles And though Christ himself had not been before in these Coasts yet many which dwelt in those Coasts had before resorted unto him to other places to hear his Doctrine and to see his Miracles as appeareth Mark 3. 8. and Luke 6. 17. He could not c. This is not to be understood of his absolute Power but that he could not be hid by those means which then he pleased to use Observ Observ In that our Saviour who was so far from all ambition and desire of vain-glory that he sought nothing but the glory of his Heavenly Father which sent him yet was so Famous and Renowned in all Places where he came We may observe That the way to true Honour is not to seek our own Honour but the Glory of God in the course of our Life and in all Duties of our generall and particular Callings See Chap. 6. Ver. 14. Mark 7. 25 c. For
a certain Woman whose young Daughter had an unclean Spirit heard of him and came and June 16. 1622. fell at his Feet c. TOuching the Places where this Miracle was wrought you have before heard Now in the next place I am to speak of the impulsive Cause moving our Saviour to work it which was the sute made unto him by a certain Woman of Syrophoenicia in behalf of her Daughter intreating him to cast the Devil out of her set down Ver. 25. 26. Where we have these particulars to consider 1. The Person suing unto Christ described 1. By her Sex A certain Woman 2. By her outward Profession A Greek or Gentile 3. By her Country Syrophoenicia 2. Consider the Occasions or impulsive Causes of her sute 1. The afflicted estate of her Daughter having an unclean Spirit 2. The Fame she had heard of Christ 3. Consider the manner of her coming and putting up this sute to Christ In most humble sort abasing her self at his Feet 4. The matter of her sute That he would cast out c. First of the Description of the Person And first of her Sex A certain Woman Though she was of the weaker Sex as the Woman is said to be in Scripture yet there was a great measure and strength of Faith in her as appeareth Matth. 15. 28. Observ Observ The Lord sometimes giveth great measure of Grace and strength of Faith to the weaker Sex even to Women which are called the weaker Vessels 1 Pet. 3. 7. So before Chap. 5. 34. our Saviour commended the Faith of the Woman which came to him to be cured of her bloody Issue And in Scripture we find examples recorded of sundry excellent Women indued with a great measure and strength of Faith and other Graces As Sarah Debora Hannah Hester Mary Magdalene Martha Lydia Dorcas c. And especially the blessed Virgin the Mother of Christ Therefore also Paul in his Epistles doth mention and commend sundry Women for the Graces which were in them See Rom. 16. and Phil. 4. 3. So Hebr. 11. not onely Men but Women are commended for the strength of their Faith as Sarah Rahab c. And ver 34. By Faith some out of weaknesse were made strong c. Women received their Dead raised to Life again c. yea the Lord oftentimes gives greater measure of Grace to Women than he doth to Men. So Chap. 5. that Woman which had the bloody Issue shewed far greater Faith than Jairus the Ruler of the Synagogue So Abigail far excelled Nabal her Husband in the Grace of Wisdom and Discretion c. Reason Reason 2 Cor. 12. 9 The power of God is made perfect in weakness c. Use Use Comfort to faithful and religious Women against the infirmities incident to their Sex Though they be naturally the weaker Sex yet if they conscionably use the means to get supernatural strength of Faith Courage Widsom c. the Lord will give these to them as soon as to Men. Let them therefore labour to be strong Men in graces of Faith Wisdom spirituall Courage c. Revel 12. 5. The Woman travelling brought forth a male Child Such should all the Children of the Church labour to be though not by natural Sex yet by supernatural strength of Faith c. The next thing by which this Woman is described is her outward profession being a Gentile and her Country being of Syrophoenicia I will handle both these together A Greek That is a Gentile by outward profession See Gal. 3. 28. one that formerly professed the Religion of the Greeks that is of the Pagans and Heathen which lived in ignorance of the true God and of his Word and of the right manner of his Worship being without God in the World and strangers from the Common-wealth of Israel Eph. 2. I say she had formerly professed and lived in this blind and profane Religion of the Gentiles though now she had no doubt renounced that Heathenish profession and had begun to joyn her self to the People of the Jews among whom was the Church of God at that time A Syrophoenician by Nation That is one that was born and lived in the Country of Syrophoenicia which is so called as is most probable because Phoenicia was part of the Country of Syria or else as others think because it bordered unto Syria Object Object Matth. 15. 22. She is called a Woman of Canaan c. Answ Answ It is most probable as the learned observe That the same Country had both these names and that it was called by the Hebrews and Jews the Land of Canaan and by the Greeks Phoenicia And this Canaan or Phoenicia was the Sea Coast of Syria in which stood the Cities of Tyre and Sidon before mentioned Numb 13. 29. The Spies brought word to Moses That the Cananites dwelt by the Sea and by the Coast of Jordan And Judg. 1. 31 32. it may appear that the Cananites dwelt either in Sidon or near unto it Now Sidon was a City of Phoenicia as hath bin before shewed and is agreed upon by all the learned See Purchas his Pilgrim p. 87. and Scultet Annot. in Matth. Marcum Cap. 43. Therefore it is most probable That this Woman was of the Race and Stock of those cursed Canaanites which were yet remaining in that part of Syria notwithstanding the People of God were commanded utterly to root them out Now the Evangelist doth mention her profession that she was a Gentile and her Country that she was a Syrophoenician or Cananite thereby to commend the singular Grace and Mercy of God in calling her out of that grosse blindness and profaness in which she had formerly lived and in revealing Christ unto her and giving her Faith to believe in him Quest Quest How could she come to know Christ and to believe in him seeing she was a Gentile and a Canaanite which lived out of the visible Church among Pagans c. not having the Word of God among them to instruct them Answ Answ Though she were a Gentile and Canaanite yet it is most likely That many Jews also lived amongst the Cananites or Phoenicians in this Country and were mingled with them See Judg. 1. 31 32. Therefore from the Jews she might learn the Doctrine of the Messiah taught in the Writings of Moses and the Prophets See Matth. 5. 22. and so might be moved to believe in him Besides she had heard of the Fame of his divine Doctrine and great Miracles as we shall see afterward more plainly by which she was also moved to imbrace him as the true Messiah Observ 1 Observ 1. In that this Woman being a Gentile was called to believe in Christ and coming to Him by Faith did obtain this great benefit of having her Daughter freed from the tyranny of the Devil and not onely this Temporall benefit but even all Spirituall blessings which concerned her Salvation as we are not to doubt Hence gather That Christ Jesus came into the World for