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
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
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body â—utwardly What shall it profit thee to be baptized in Body and to â—e unbâ—ptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
Seeing God the Father doth affect Christ with such intire love by this we see the greatness of his love to us in giving this his dear and beloved Son to dye for us That we might be saved Abraham shewed his great love to God in being content to sacrifice his beloved Isaac at his commandement How much more doth God the Father set out his infinite love to us in giving his beloved Son Christ Jesus to death for us John 3. 16. Labour to see this love of God to us and to be truly thankfull for it Use 2 Use 2. Seeing Christ Jesus is so dear unto God the Father let him be so also to us Let us set our principall love and delight on him He is worthy of our best love seeing he hath so loved us that he hath layd down his life for us Therefore say as David Psal 73. 25. Whom have I in Heaven c Ignatius said His love was crucified meaning Christ whom he most dearly affected So let us shew our love to Christ by preferring his Glory before all wordly things that are dearest to us and by our conscionable obedience to his Will John 21. 15. Peter lovest thou me Feed my Sheep c. Vse 3 Use 3. Terror to all Enemies of Christ which contemn and set leight by Him or his Will and Word God the Father loving him so dearly will certainly be avenged on all that oppose themselves or shew contempt against this his beloved Son Psal 2. He shall speak to them in his wrath c. See afterward upon Cap. 9. Ver. 7. Observ 3 Observ 3. In whom I am well pleased Hence gather That Christ Jesus is the ground and cause of all that love which God the Father doth bestow on Men therefore at the Birth of Christ the Angels sang Glory to God on High in Earth Peace Good will towards Men Luke 2. 14. Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ John 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them and I in them Reas Reas In our selves we are sinfull and so the just object of God's hatred and wrath therefore he cannot love us as we are considered in our selves but onely in Christ and for his sake alone Use 1 Use 1. See then the misery and wofull Estate of unbelievers and wicked men that are out of Christ having no part in him nor union with him by Faith they are odious to God and lyable to his wrath abiding under it yea they are the very fewell of his burning displeasure Think of this thou that art an unbeliever That hast no union with Christ by Faith what if thou have wealth and honour in the World What though thou be in favour with Men yet if thou be not in Christ thou art out of God's favour yea thou abidest under his wrath What good will wealth do to that Subject that is out of the Prince's favour c Use 2 Use 2. Comfort to all that know themselves to be in Christ and to have put him on by Faith they may assure themselves of God's love towards them For as he loveth Christ so he cannot but love all that are in Christ for his sake as he is well pleased with him so with all the faithfull in him If therefore thou be a true believer in Christ thy case is happy thou needest not to fear God's hatred or anger against thee whatsoever thy sins have bin and how much soever thou hast provoked God by them yet now his anger is appeased towards thee in his beloved Being once reconciled to God in Christ and being accepted to his favour no Creature shall ever separate thee from this love of God in Christ Rom. 8. 38. Use 3 Use 3. Would we have part in God's love and have him appeased towards us in regard of our sins then labour to have part in Christ and to have union with him by true Faith c. Mark 1. 12 13. And immediately the Spirit driveth him into the Wilderness c. Aug. 30. 1618. THe History of the Life of our Saviour containeth in it principally two things 1. His Speeches or Sayings 2. His Actings and Doings For unto these two Heads we may referr all those things which the Evangelist recordeth touching the Life of Christ So doth St. Luke abridge the life of Christ Acts 1. 1. I purpose not to lay down any generall division of all this History joyntly considered but to handle every Chapter by it self And first touching this Chapter we have in it five principal Histories recorded by the Evangelist 1. The Baptism of Christ usque ad ver 12. 2. The temptations of our Saviour Christ Ver. 12. 13. 3. His preaching in Galilee of Capernaum and the Villages near to it Ver. 14. 15. as also Ver. 21. 22. and again Ver. 35. c. unto the 40. 4. The calling of four Disciples Peter and Andrew James and John Ver. 16. c. unto the 21. 5. Certain Miracles wrought by our Saviour Ver. 23. c. unto the end of the Chapter Hitherto we have heard of the first generall part of this Chapter namely touching the Baptism of our Saviour Christ where also we have heard of the solemn installing of him into his publick Office of Mediator which followed upon his Baptism Now we are come to the second part of this Chapter which is concerning our Saviour being tempted by Satan Ver. 12. 13. As we have hitherto heard the History of his Baptism and therein of his solemn Calling and Investing to his publick Office so now we shall see the execution of this his Office and how he carryed himself in it c. Of his Baptism Hactenus dictum The History of Christ's temptation follows It is briefly set down by Mark more largely and particularly by Mathew and Luke As it is set down by St. Mark in these 2. Verses we may consider in it three things 1. The preparative unto his temptations viz. His being driven into the Wilderness Ver. 12. 2. The temptations themselves in the beginning of the 13. Ver. 3. The good Angels Ministred to him Touching the first thing namely the preparative to his temptations which was His being driven into the Wilderness This is amplyfied in this 12. Ver. by three Circumstances 1. The time when Immediately 2. The Author or efficient cause of his driving The Spirit 3. The place whither into the Wilderness Immediately That is so soon as he was baptized and solemnly authorized from Heaven to his publick Office as before we heard The Spirit Not the evil spirit that is the Devil but the Holy Ghost the third Person in the Trinity This is plain Luke 4. 1. Driveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrusteth him forth properly So Math. 9. ult Some by driving understand a bodily transportation of our Saviour into the Wilderness by the power of the Holy Ghost carrying him through the Ayr as
when and the Place where He preached I have spoken I have also spoken of the Preaching it self and in part also of the matter or Doctrine which He preached The meaning of the words was opened also the last time I will briefly name those Points of Instruction which were then observed and so proceed to that which followeth Observ 1 Observ 1. First from our Saviour Christ's Preaching I observed the Dignity of the Calling of the Ministry that it is an excellent and worthy Function and Office seeing our Saviour Christ himself refused not to execute it in his own Person This Point was the last day enlarged Observ 2 Observ 2. From the matter of his Preaching in that he taught the Gospel I observed that the Doctrine of Reconciliation with God and of Salvation by Christ is the chief and principal part of our Ministry c. Observ 3 It followeth Observ 3. From the Title given to the Gospel in that it is called The Gospel of the Kingdom we are taught the excellency and pretiousness of it in that it is the Word of the Kingdom Math. 13. 19. yea the Kingdom of God it self as it is called Math. 21. 43. That Doctrine by the preaching and Ministry whereof God doth erect and set up his spiritual Kingdom of Grace in mens hearts in this life beating down the Power and Kingdom of Sin and Satan in them and by which he doth also bring them to be partakers of his Kingdom of Glory after this life This may be confirmed by these places Psal 110. 2. The Word of God is called the Rod or Scepter of his strength because by it as by a powerful Scepter he ruleth in the hearts of his Elect in this life To this purpose also is that of the Apostle Paul 2 Cor. 10. 4. The weapons of our warfare are not carnal but mighty through God to cast down holds casting down the imaginations and every high thing that is exalted against the Knowledge of God and bringing into captivity every thought to the obedience of Christ Hence also is that Act. 26. 18. Paul is said to be sent to preach unto the Genriles to turn them from the power of Satan c. Therefore also at the preaching of the Gospel Satan is said to have fallen from Heaven like Lightning Luke 10. 18. Vse 1 Vse 1. See the misery of those that live without the Ministry and Preaching of the Gospel they must needs ly still in the Kingdom of Darkness and under the Power of Satan because they have not the means to draw them out of this miserable condition Where the Gospel is not at all preached or not profitably taught there Satan hath a Throne there he is a King and Soveraign ruling and raigning in the hearts and lives of such men causing them to yield service and subjection to him and to his Will This is the reason that such places where the Word is not preached are commonly so pestered with swarms of wicked and profane persons with Drunkards Swearers Sabbath-breakers unchaste Lovers No mervail seeing they have not the Word of the Kingdom amongst them which should beat down these sins and set up Christ's Kingdom in their hearts Miserable is the estate of such People Use 2 Vse 2. See the happiness of such a People as hath this Doctrine of the Gospel soundly taught amongst them the Kingdom of God may truly be said to come unto them and to be in the midst of them They have that Doctrine sounding in their ears which is the ordinary means to translate them from the Power of Satan to God's Kingdom c. therefore Capernaum is said to have been lifted up to Heaven because it had the Gospel preached to it c. Let such be thankful for this Doctrine of the Gospel which is preached to them and see that they bring forth the fruits of it answerable to the means they have had Use 3 Vse 3. To reprove those that contemn and set leight by the Preaching of this Gospel of God's Kingdom thinking it a needless matter to have so much Preaching and caring not how seldom they come to hear it absenting themselves upon trifling occasions c. These know not or consider not the excellency of the Gospel that it is the Word of the Kingdom the Scepter of God's Power the means to beat down the Holds of Sin and Satan in them and finally to bring them to God's heavenly Kingdom therefore they neglect so great Salvation and put from them the Word of Life forsaking their own mercy This contempt of the Gospel is one of the great and crying sins of this Land let us of this place take heed we be not guilty of it lest God take away this his Kingdom from us and give it to those that shall bring forth more fruit and make better use of it Math. 21. 43. Use 4 Vse 4. Make precious accompt of the Gospel and of the Preaching of it Love embrace and desire it above all earthly things Omit no occasion of hearing it unfolded by Preaching As we desire to have the strong-holds of Satan to be cast down in us and our sinful lusts subdued and brought under and as we would have God to reign and rule in us by his Spirit yea further as we would ever attain to God's Kingdom of Glory c. so let us attend diligently and conscionably on the Ministry of this Gospel of the Kingdom Ver. 15. And saying the Time is fulfilled c. Now the Evangelist doth more particularly set down the matter or Doctrine which Christ taught in his Preaching The sum of it consisteth of two parts 1. An Exhortation in the latter words of the Verse which is twofold 1. Repent 2. Believe the Gospel 2. The Ground or Reason of the Exhortation whereupon it is enforced which is also twofold The first taken from the state of the present time in that now the time of the coming of the Messiah was fulfilled The second from the neer approaching of his Kingdom First I will speak of the Reason or Ground of the Exhortation because that is first in the order of the words The Time is fulfilled The Time of the coming of the Messiah in the Flesh which was ordained of God and foretold by the Prophets is now accomplished He alludeth to those Prophecies of the time of Christ's coming which we find in the Old Testament especially Gen. 49. 10. and Dan. 9. 24. And the Kingdom of God is at hand or hath come near that is It is already begun to be fulfilled For the conceiving of this we must know that the Kingdom of God or the Kingdom of Heaven which is all one is taken sundry wayes in the New Testament Vide infrà in Cap. 12. 34. 1. Sometimes it signifieth the state of Grace in this life when God ruleth by his Spirit and by the power of his Word in the hearts of his Elect. So Rom. 14. 17. The Kingdom of God is Righteousness
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
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. â—hus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in â—hese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oâ—â— formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
Nature of sin which makes the Devil such a foul and unclean Spirit called filthynesse 2 Cor. 7. 1. It defileth Soul and Body it makes men like Sathan yea very Devils in carnate as Judas Joh. 6. penult How then should we hate and avoid all sin yea tremble at the motions of it arising in our Hearts and how carefull should we be not to defile our selves with the practise of it Use 3 Use 3. It must teach us to a abhorr all fellowship and communion with Satan to have nothing to do with that unclean Spirit lest he pollute us with the contagion of his own filthinesse Object Object God forbid we should have any dealings with the Devil we are far from it Answ Answ Whatsoever thou sayest or thinkest yet if thou hearken to his perswasions or be delighted with his wicked suggestions or dost yield to them then the truth is thou hast fellowship and dealings with the Devil though he do not appear to thee in bodily shape Learn then above all to detest his wicked motions and to resist them and cast them out of thy mind at rhe very first offering of them desiring of God to give thee grace so to do Jam. 4. 7. Resist the Devil and he will fly c. Eph. 4. 27. Give not place to the Devil do not parley with him as Eve did least thou be taken as she was Beware of having the least dealings with that unclean Spirit least he infect thee with his filthiness We would not come near one that hath a Plague-sore upon him much less entertain him in our House or lodge him there How much less should we come near the Devil that foul Spirit or suffer him to enter into our hearts and lodge there c So much of the first thing by which the Person upon whom this miracle was wrought is described his present afflicted estate in that he was possessed with an unclean Spirit Now followeth the second which is the place where this party now was In their Synagogue Viz. at Capernaum where our Saviour now was and Preached there See before Ver. 21. Quest Quest How came this possessed Man thither at this time Answ Answ It may be he was brought thither by his Friends to the end he might there be cured by our Saviour as we read the like hath bin done by others at other times as Ver. 32. and Matth. 4. 24. But I rather incline to their Judgment who think that the Devil in this man was now forced by the secret divine power of Christ to come in the person of this man to the Synagogue and there to present himself before our Saviour Compare Mark 5. 6. with this Place No doubt but the Devil came to this place unwillingly and was unwilling also that this man whose body he possessed should come to the Synagogue to hear our Saviour's Doctrine or to be healed by Him yet our Saviour by his secret power forceth him to come that he might take occasion to work his miracle of dispossessing him in that publick place Observ Observ Christ hath absolute Power over the Devils or wicked Spirits of Hell He can rule and over-rule them as he pleaseth and force them to do that which they are most unwilling to do in obedience to him as here he forced the wicked Spirit which was in this man sore against his will to come to the Synagogue in Capernaum there to present himself to Christ that he might be dispossessed by him At other times our Saviour shewed his power over the winds and Sea c. Now over the Devil himself a most powerfull Creature yet forced to yield to the Power of Christ in coming now to the Synagogue c. Our Saviour did now as it were put his hook into the jawes of this Leviathan and drew him by force whither he pleased which was as great a matter or greater rather as a learned Interpreter upon this place saies than if a Fisher with a small fishing-line should pull a great Whale out of the Sea c. But of this power of Christ over the Gospel there will be occasion to speak more afterward I proceed now to the third particular to be considered in the words of the Text viz. The carriage or behaviour of the party possessed or rather of the Devil in him when he came to our Saviour This carriage of the Devil in the possessed party is expressed in two things 1. In his crying out 2. In those words which he spake to our Saviour Ver. 24. Touching the first He cryed out Viz. The Devil in the man Possessed As Gen. 3. 1. the Serpent is said to speak to Eve when it was the Devil in the Serpent Quest Quest What moved the Devil now to cry out Answ Answ The apprehension of the Divine Power of Christ who was now about to dispossesse and cast him out of his Hold. This no doubt did strike terror into this wicked Spirit and so much the Words following do shew Observ Observ This greatnesse of the Power of Christ the Son of God is terrible to the Devils themselves whensoever Christ doth put forth his Power against them and make them feel it It was terrible to them even while our Saviour lived on Earth in the state of Humiliation as here we see and in many other places of the Evangelists how the wicked Spirits in such as were possessed did tremble at the Power of Christ as soon as they did but begin to feel it when he was about to cast them out This made them to intreat so much that he would not torment them as Mark 5. 7. and Luke 8. 28. Much more is the Power of Christ now terrible to the Devils when he is exalted to the right hand of God in Heaven Jam. 2. 19. As they do believe the Divine Power of Christ so they tremble at it But most terrible of all shall his Power be to them at the last day c. Use Use If the Power of Christ be so terrible to the Devils and wicked Spirits then much more to wicked men who are weaker then the Devils whensoever Christ shall but begin to shew his Power against them in punishing them for their sins especially at the last day when he shall come in flaming fire to render Vengeance to them The apprehension of Christ's power joyned with his wrath against them shall then force them to cry out to the Mountains to cover them c. Rev. 6. The consideration of this should now move such wicked ones who have hitherto bin enemies to Christ and of his Church to turn to him by true Repentance and to submit themselves unto him Psal 1. Even Kings and Rulers are admonished so to do Now follow the words which the Devil in this party possessed did utter to our Saviour Ver. 24. Let us alone c. Here observe in General That the Devil by God's permission hath Power not onely to enter into the bodies of men and to hold possession of them
thee c Dec. 27. 1618. WEE have heard how the Devil in this party possessed doth expostulate with our Saviour Christ about the cause of his molesting him and his fellows the other wicked Spirits in going about to dispossesse them in these words What have we to do with thee c Now in the words following He doth farther expostulate with Him about the end of his coming whether it were to destroy them Art thou come to destroy us Viz. Before the due time appointed for our destruction for that is implyed as may appear by comparing Matth. 8. 29. Art thou come hither to torment us before the time By Destruction The Devil here meaneth that full finall and last destruction judgment or punishment which he knows is to be inflicted on him and his fellows by Christ at the last day or day of generall Judgment And because he did already begin to feel the Divine Power of Christ therefore by these words he seems to intimate another reason besides that before implyed to move our Saviour not to put him to farther torment by casting him out viz. because the time appointed for their full and finall punishment was not yet come So much of the meaning of the Words Art thou come to destroy us Observ 1 Observ 1. The Devils have not as yet their full and perfect Damnation or punishment inflicted upon them God's Wrath is not yet come upon them to the uttermost This is plainly implyed when they ask Christ Whether he were now come to destroy and damn them to the full Luke 8. 31. That Legion of Devils requested our Saviour not to command them to go out into the Deep that is the place of full and perfect torment which they shall be cast into hereafter which shewes that they are not in it already 2 Pet. 2. 4. They are in Chains of Darkness reserved unto Judgment So Jude 6. ver and Matth. 25. 41. Everlasting fire is prepared for the Devil and his Angels therefore they do not yet burn in it so as they shall hereafter Those wicked Spirits are already entred into some degree of Hellish torments and this torment they carry about them wheresoever they become but their full judgment is not yet inflicted upon them Vse Hence we may gather a certain Argument that there is a Day of General Judgment yet to come in which the Devils and Reprobate Men shall be adjudged to full and finall Damnation If there were not a Day of Judgment to come how should those wicked Angels receive their full Reward of Judgment and Punishment But God's Justice requireth that when their sins are come to the full Height and Measure which they shall be at the last Day that then they should be punished with full and perfect Damnation We must therefore certainly believe a Day of general Judgment to come And not only believe it but daily prepare for it knowing that at that Day not onely the Devils shall be Judged but we also every one of us must hear the finall Sentence of our Absolution or Condemnation and withall we must then receive our full reward according to the things which we have done in the body whether good or evil 2 Cor. 5. 10. Quest Quest How should we prepare our selves against that Day Answ Answ 1. Get true Faith in Christ that we may be found in Him at the Last Day Then shall we lift up heads and hearts with comfort at the appearing of Christ 2. Repent of our sins and renew our Repentance daily See Acts 17. 30 31. Observ 2 Observ 2. The Devils do stand in great fear of the Day of Judgment and of that full and finall torment which then shall be inflicted upon them This appears in that they demand here of Christ whether he were already come to destroy them before the appointed time of full Judgment shewing that they much feared that time See Luke 8. 31. and Jam. 2. 20. Where it is said That they Tremble which must be understood chiefly in respect of the Day of Judgment and of that finall accomplishment of their Damnation which then they must feel Use Use See then the stony hardnesse or 〈…〉 Mens hearts who live so securely in their sins and are so hardned in them that they are little or nothing moved with any 〈◊〉 trembling at the consideration of the Day of Judgment when Christ shall come in flaming fire to render Vengeance to suc◠wicked Ones But it were much better for them now to be moved with fear of that terrible Day and speedily to turn from their sins that they might be saved in that Day of the Lord than securely to go on in their sins and so to be surprized unawares at that Day by the wrath of God which then shall be powred out on all the Reprobates Surely if the Devils themselves tremble at that Judgment to come then it is like to prove a terrible Judgment to all wicked Men and Unbelievers that shall then be found in their sins So much of the second thing considered in this Speech of the Devil unto Christ viz. His expostulating or reasoning with him Now followeth the third thing namely his profession of Christ in these words I know thee who thou Art c The meaning of the words is first to be shewed I know That is do acknowledge and believe who thou art the Devil speaks not here of a bare knowledge or understanding of Christ but of such a knowledge as was joyned with a generall assent to the truth of that he knew The Holy One of God It is likely that this title was then usually given to the Messiah by way of allusion to the Prophets as Psal 16. 10. See also Dan. 9. 24. Therefore the Devil giveth this title to Christ quasi diceret I believe thee to be that Messiah of whom the Prophets foretold Now this Title the Holy one of God is given to the Messiah because he was sanctified of God to be the Saviour of Mankind John 10. 36. And this sanctifying implyeth two things 1. The seperating of Him to this Office 2. The furnishing of Him with extraordinary holiness and grace fitting him for that Office Quest Quest Why did the Devil make this profession of his knowledge of Christ Answ Answ Not for any good end for although he sometimes speak the Truth yet it is still for some evil purpose So at this time he aimed not at the Glory of God or of Christ but he made this confession 1. To flatter our Saviour and so to perswade him if it might be to let him alone and not cast him out Therefore he commends him and makes shew of honouring him 2. No doubt he did it also to this end That he might bring the Truth it self which he professeth into suspition and disgrace because it received Testimony from him who is the Father of lies 3. To make the People suspect that our Saviour had some communion and familiarity with Satan or did work
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
preparatives that went before his Preaching one whereof is that Simon Peter with the other Disciples that were with him viz. Andrew James and John did follow after Christ to find him out Ver. 36. The other is the mutuall conference that passed between Christ and them after they had found him In which conference we have two things to consider 1. Their speech used unto Christ making report to him of the Capernaites seeking for him Ver. 37. 2. His answer to them In which 1. He requires them to go with him into the next Towns that he may Preach there 2. He alledgeth a reason for that end Ver. 38. First To explain the Words and then to gather the Instructions which arise from these three Verses Followed after him The Greek word 〈…〉 fâ—llow diligently Quest. Quest Wherefore did these Disciples thus diligently follow 〈…〉 â—one apart Answ 1 Answ 1. Out of a desire which no doubt they had to enjoy his sweet and heavenly society as they had done before 2. Out of a conscience which they had of that Duty unto which they were lately called which was to be his Disciples and ordinary followers of him All men seâ—k for thee That is all those of Capernaum where he preached and wrought so many Miracles the Day before Quest 1 Quest 1. Wherefore sought they Him Answ Answ That having found him they might perswade him to stay with them in the City of Capernaum where he had begun to Preach and Work Miracles Luke 4. 42. It is said The People sought him and came unto him and stayed him that he should not depart from them Quest 2 Quest. 2. What moved these Capernaites so much to desire Christ's company and presence Answ Answ No doubt they were moved to it chiefly by two things 1. By the hearing of his divine Doctrine and powerfull Preaching which was such as bred astonishment in them as we heard Ver. 22. 2. By the sight of his great Miracles which he had wrought among them in so great a number This bred a high esteem of his person and to cause them to desire his abode with them Quest 3 Quest 3. Did all these seek Christ in sincerity of heart and out of a true love to him and to his Doctrine and Miracles Answ Answ It is likely that many if not the greatest part desired his company for sinister respects as either for Novelties sake because they heard and saw strange things spoken and done by him or else because he did good to the bodies of so many by curing diseases and casting out Devils and yet it is probable that some of them did unfeignedly seek Christ out of love to his Person and out of a sincere desire to profit by his Doctrine and Miracles Ver. 38. Let us go into the next Towns The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as much as Village-Towns whereby are meant such Towns as were lesse then Cities and bigger then the ordinary smallest Villages and it appears by that which follows Ver. 39. that they were such Towns as had Synagogues in them Therefore came I forth This is to be understood of his incarnation or coming in the Flesh Then he came forth from God and came into the World The like Phrase used Joh. 8. 42. where he saith He proceeded forth and came from God and Joh. 16. 27. Ye have believed that I came out from God c. Therefore Luke 4. 43. he saith That he was sent for this purpose Now in these words when he saith he came forth or was sent for this end to Preach in other Towns he yieldeth a sufficient reason why he would not stay at Capernaum as the People would have him namely because he was Called and Appointed of his Father to Preach in other Towns as well as in Capernaum and for this end He came into the World Quest Quest Is it lawfull or fit for Ministers of the Word in these times to go up and down from place to place and to preach in every place where they come as Christ did not settling themselves in any one place Answ Answ Not so for our Saviour had a speciall Calling to preach in sundry places and namely in all the Towns and chief Villages of Galilee as himself here sheweth So had the Apostles a generall Commission to preach to all Nations Matth. 28. 19. But now the ordinary Pastors of the Church have no such warrant Therefore they may not ordinarily wander up and down and take upon them to preach every where where they come but keep themselves to that particular Place and People over which they are set to teach them So 1 Pet. 5. 2. Feed the Flock of God which is among you c. or as some read it which dependeth upon you And Acts 20. 28. Take heed to your Selves and to all the Flock over which the Holy Ghost hath made you Overseers c. Not but that it is lawfull sometimes upon extraordinary occasions for an ordinary Pastor or Minister of the Church to Preach abroad out of his own Cure but he is not to keep an ordinary Course of wandering about to preach So much in way of clearing the just meaning of these three Verses Now I come to the Instructions Observ 1 Observ 1. From the example of the Disciples and of the People of Capernaum so carefully and diligently seeking Christ and desiring to enjoy his bodily presence we may learn the like care and diligence in seeking to enjoy his Spirituall presence yea if they were so carefull and desirous to have his Bodily presence then much more should we desire and labour to enjoy his Spirituall presence Quest Quest What is this Spirituall presence of Christ Answ Answ It is that whereby he being now in Heaven onely as touching his humane nature yet is present in and with the Faithfull on Earth by his Spirit and by the gracious working of it Matth. 28. ult This spirituall presence we must seek See Cant. 3. 2. Quest Quest How are we to seek Christ's Spirituall presence Answ Answ Labour for Faith by which Christ may come to dwell in our hearts Eph. 3. 17. Use the means to attain to it 1. Attend upon the publick Ministery of the Word where Christ is present to work Faith Matth. 28. 20 Cant. 1. 8. 2. Come often to the Lord's Supper c. Use 1 Use 1. This reproveth such as have no desire of Christ's Spiritual presence in their hearts neither do they seek or labour for it They use not the means to get Faith in Christ whereby He might come to dwell in their hearts and to rule and bear sway in them by his Spirit They come not duly to hear the Word c. All this neglect of seeking Christ's presence is because they feel no want of it they know not how miserable they are without Christ and without his Spirit dwelling in them therefore they are content to be without him still Use 2 Use 2. Let us above all
those that hear the Word outwardly there are mentioned three sorts which though they hear it yet receive no Fruit by it See Ezek. 33. 31. Reas Reas The Fruit and Efficacy of the Word preached depends upon the Blessing of God and upon the operation of his Spirit accompanying the outward Ministery in the hearts of the Hearers 1 Cor. 3. 6. Therefore where these are wanting Men may be outward Hearers and yet not profit by the Word nay they may grow worse by it and become more hardned in their sins as there is no doubt but these Scribes and Pharisees upon hearing Christ grew more malicious against Him and his Doctrine Vse Vse Let none think it enough that they come to the places where the Word is taught and vouchsafe their presence to hear it outwardly It is a foolish conceipt of some whereby they delude their own Souls to think that this is Religion and Christianity good enough if they come to Church and vouchsafe their bodily presence here and have their ears open to the externall sound of the Word But this may Hypocrites and wicked Men do nay thus may Reprobates do and such as shall never be saved such as Herod and Felix c. Luke 13. 26. Content not thy self with outward hearing rest not in that but come to the Word with sincere affection and with a mind to profit by it in Knowledge Faith and conscionable obedience Labour in hearing to find thy heart changed and thy Life reformed more and more Jam. 1. 22. Be doers of the Word and not hearers onely deceiving your Selves Now I proceed to the Exception it self which the Scribes took against Christ And first of the manner of their excepting They reasoned in their hearts Observ Observ See here from whence every sin takes the beginning even from the heart The malice and envy of the Scribes against Christ began in their hearts causing them inwardly to conceive ill of Him and there is no doubt but afterwards they uttered this their malice inwords by speaking evil of Him when they were gone out of his presence But first They think evil of him in their hearts before they utter it to shew us that all sin begins originally at the heart There it is first conceived and hatched Matth. 15. 19. Out of the heart come Adulteries c. Psal 14. 1. The Fool hath said in his heart there is no God The reason why profane Athiests live so as if there were no God is because they first conceive such thoughts in their hearts Jam. 4. 13. If ye have bitter envy and strife in your hearts glory not c. So Theft begins at the heart Josh 7. 21. and Oppression Mich. 2. 2. The Devil put it into the heart of Judas c. John 12. 2. Vse 1 Vse 1. Prov. 4. 23. Keep our hearts with all diligence As we have cause to watch over all our wayes so chiefly over our hearts that sin enter not there for if it do it will soon break out into evil Words and Actions That which the Apostle speaks of the Tongue Jam. 3. 6. is much more true of the Heart That it desiles the whole Body and sets on fire the course of Nature Above all therefore look to thy Heart to keep sin out thence that it take not rooting there Be carefull to resist it in the first motions of it arising in thy heart pray unto God that thou mayest have grace to abhor the first motions of envy malice pride uncleanness covetousness rash anger c. See 1 Pet. 2. 11. Slay sin in the first conception This is a Point of speciall Christian wisdom which if we will carefully practise would keep us from falling so dangerously as many do to the dishonour of God and wounding of their own consciences Use 2 Use 2. See where to begin the practise of Repentance and to reform sin in our Selves First get our hearts renewed and changed praying to God to give us new hearts as David Psal 51. 10. else in vain do we go about to reform our Words and Actions How should the Stream be stopped till the Fountain be first dammed up how should the Tree dye till the Root be killed Jer. 4. 14. O Jerusalem wash thy heart from wickednesse that thou mayest be saved How long shall thy vain thoughts lodge within thee Mark 2. 7. Why doth this man speak Blasphemies Who can forgive sins but God onely May 7. 1619. IN the end of the former Verse we heard of the manner of the Scribes excepting against our Saviour Now in this Verse is set down the matter of their exception which is this That they accuse Him of the sin of Blasphemy because he had pronounced forgiveness of sins to the sick of Palsie and of this accusation they yield a reason because it is proper to God onely to forgive sins therefore none that is a meer man may take it upon him without being guilty of Blasphemy Why doth this man speak Blasphemies The word Blasphemy doth signifie any hurtfull or reproachfull speech against God or Man Sometimes it is referred to Man and then it signifies any evil speech whereby the good name of another is hurt So Tit. 3. 2. Blaspheme or speak evil of no Man And Eph. 4. 31. Sometimes again and that most usually it is referred to God and so it notes out any speech tending to the reproach of God And of this Blasphemy there are especially three kinds 1. When anything is ascribed or given to God which derogates from his Glory or tends directly to his dishonour as to say He is the Authour of sin or that he is mortall or changeable or finite c. 2. When that which is proper to God is denyed Him or taken from Him as if one should deny God to be Almighty Just Creator and Governour of the World c. 3. When that which is proper to God is given to Man or to other Creatures And this is here meant by the Scribes They perceiving Christ who as they thought was but a meer Man to take upon him to forgive sins which is proper to God accused Him of Blasphemy And this they did the rather as is likely that they might bring Him in trouble and danger of His Life because by the Law the Blasphemer was to be put to Death Levit. 24. 14. And we must note the manner of their speech or reasoning within themselves they do not barely say or affirm in their hearts he Blasphemed but they thus question within themselves Who is this c Thereby shewing their great dislike and detestation of the sin of Blasphemy which they surmized him guilty of quasi dicerent Who is this that is so wicked and profane as to utter Blasphemies This is a Crime not to be suffered or born withall And note withall that they speak in the plurall number charging Him not with one but with many Blasphemies to aggravate the matter Who can forgive sins but God c Q. D. This
we can Exod. 32. Though Moses were angry at the Israelites yet he prayed for them Ver. 31. 6. Lastly Our anger must be joyned with grief for the person against whose sin we are offended But of this in the next Point Now to make use of this Vse 1 Vse 1. Seeing this holy anger against sin is lawfull and necessary this condemns the want of it in many who can see and hear God dishonoured by the sins of Swearing Sabbath-breaking Drunkenness filthy speaking c. and not be moved with any indignation or displeasure their spirit is not stirred in them at these things there is much sinfull anger in men but little anger against sin An evident sign there is no true zeal in them for God's Glory if there were they could not but be more moved to see his Name dishonoured and his Glory troden under feet In their own Cause many can be hot as fire upon the least occasion but in the cause of God when they see Him dishonoured by sin they are cold as Ice their hearts rise not against it they are no more moved then if it did not at all concern them How far do these come short of the zeal of Eliah Moses Paul c. Vse 2 Vse 2. Labour for this holy affection of anger against sin that we may have our hearts moved with indignation when we see God dishonoured To this end labour for the true love of God in our hearts then we shall not indure to see Him dishonoured without being angry and displeased at it A loving Child cannot but be displeased when he sees his Father abused neither can any true Child of God indure to see or hear God dishonoured but must needs shew dislike and displeasure at it So much of the first affection with which our Saviour was now moved against the Scribes and Pharisees namely his anger against them Now to speak of the second which is his grief or sorrow for the hardness of their hearts Mark 3. 5. Being grieved or mourning for the hardness of their hearts He said unto the Man Stretch forth thy hand Sept. 12. 1619. And he stretched it out and his hand was restored whole as the other MOurning also Or mourning together that is joyning inward sorrow and grief with his anger Observ 1 For the hardness of their hearts That is because he perceived their hearts to be rooted and settled in malice against him and in a willfull resistance of the Truth whereof he had convinced him that by no means they would be reclaimed or drawn from these sinnes The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the thick skin or brawninesse of the hand gotten by much labour which brawny skin is without sense Whence this Word is here used to note out unto us the great obstinancy of these Scribes and Pharisees in their Sins that they were so rooted in them that they had no sense or feeling of any means used to reclaim them This for the meaning Observ 1. In that our Saviour Christ with anger against the obstinate malice of the Scribes and Pharisees joyned grief for their hardnesse of heart we learn That our anger against the Sins of others should be joyned with sorrow and grief for those Sins and for the Persons offending Though our Saviour were greatly offended against the obstinate Jews for rejecting his Doctrine and for refusing to believe in Him yet withall He was grieved for this their obstinacy and for the heavy Judgment of God which was come on them and their City and therefore He wept over it Luk. 19. 41. So Mark 8. 12. when the Pharisees tempted Him seeking a Sign He was no doubt offended at them for this their Malice and Hypocrisie And yet He sighed deeply in Spirit for them c. Thus Lot vexed his Soul not onely with anger but with grief also for the wicked lives of the Sodomites Thus the Prophet Jeremy living in a most corrupt age could not but be much offended at the greivous Sins of the Jews in his time and yet withall he wished his head were Waters and his eyes a Fountain of tears to weep Day and Night for them Jer. 9. 1. Reason of this Point True zeal for God's glory is a mixt affection consisting partly of a holy anger against sin and partly of a hearty grief for sin as also for the party offending Therefore both these must go together in all that are truly zealous for the Lord of Hoasts as Eliah was Vse 1 Vse 1. This condemneth the carnall anger that is in many which is not accompanyed with grief for the persons and sins against which they are offended Some are carryed away with bitternesse of heart and hatred against the Persons of those with whom they are angry so far are they from being grieved for them Others again are so far from grieving for the Sins of those against whom they are angry that they rather rejoyce and are glad to see them run into sin hoping that this will be a disgrace to them and that they may insult over them This is wicked and sinfull anger which Christians must beware of Far be it from thee to rejoyce at the sins of the party against whom thou art offended for if it be thus with thee this shews thy anger to be against the person and not against the sin whereas contrarily thou art bound to love the person and to be angry at the sin onely and to grieve both for the person and the sin Use 2 Vse 2. Examine our anger against others by this property to know whether it be good and holy Is it joyned with inward grief for the person and for the sin Can we mourn in heart for the sins of those with whom we are offended as our Saviour Christ did Then our anger is good not otherwise If it be not thus accompanyed with sorrow for the person and for the sin it is not such as it should be Try therefore all our anger by this We are by nature very apt to carnall anger and we are ready still to plead for it that it is against the sins not against the persons of others See here how to try whether it be so indeed or no Is there any true sorrow or mourning in thy heart for the sin against which thou sayest thou art angry Art thou grieved that God is dishonoured by it Art thou also sory for the person Dost thou pitty his case in regard of the misery and danger unto which sin layes him open If it be thus it is good and holy anger otherwise suspect it as carnall and unholy Let us every one throughly sift our own hearts touching this matter If we so do we shall find how little holy anger is in us and how much we offend by sinfull anger How often are we angry with others with our Children Servants c. when there is no mourning at all in our hearts for their sins Consider and
Parable it self propounded ver 3 4 5. c. unto the ninth verse I will say nothing in this place because I shall have occasion to handle it when I come to the Exposition of it as it is mentioned ver 14. c. Therefore I proceed directly to the Conclusion or winding up of the Parable ver 9. Then he said unto them He that hath cars to hear c. As in the forefront of the Parable he used the word Hearken to stir up Attention in his Hearers so here in the shutting up of it he useth these words to the same purpose He that hath ears c. Which words are nothing but an Admonition or Precept to stir up the heaâ—ers to be diligent and Attentive in hearing and receiving the Doctrine which he delivered to them because the points which he taught by this Parable were of great necessity and weight and also difficult to be conceived therefore he doth so carefully stirr up their attention both in the beginning and at the end of the Parable which consideration must also move us to be attentive and diligent in hearkening to the necessary weighty Points of Doctrine which are taught us by this Parable when we shall come to the handling of them Now in this Admonition of our Saviour in this 9th Verse we have two things to consider 1. A Duty enjoyned whereof he doth admonish his Hearers viz. To Hear 2. The Persons admonished Every one that hath ears for so much is implyed by the indefinite speech He that hath ears that is whosoever hath ears or every one that hath ears First to speak of the Duty it self Let him hear That is Hearken attentively and diligently to the heavenly and spiritual Doctrine which I teach under this Parable and not onely so but let him labour to understand the Doctrine that I teach and to believe and yield obedience to it Thus by hearing according to the Scripture-phrase is to be understood not onely the outward hearing with the bodily ears but such a hearing as is joyned with understanding faith and obedience to the Doctrine that is taught The reason is because this onely is the true and right hearing of the Word of God when it is so heard that it is rightly understood believed and obeyed Joh. 10. 27. My sheep hear my voyce and follow me They do not only hear it outwardly but they understand and know it and yield obedience to it Therefore in the Hebrew Tongue the same word Shamang signifies not onely to hear but to understand and to obey See Jer. 5. 15. and Jos 1. 17. Observ 1 Observ 1. In that our Saviour both at the beginning and end of this Parable admonisheth and stirreth up the people to hearken to him and to hear and receive his Doctrine in due manner we may gather That by Nature we are very slow backward and negligent in hearing and receiving the Word of God for otherwise what need our Saviour double his Admonition in stirring up those whom he taught to hear Hebr. 5. 11. The Apostle complains of them that they were dull or slow of hearing We are like Eutychus Act. 20. 9. Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. We are by nature slow to hear the Doctrine of the Word with our outward ears and much more slow and backward to imbrace it in the heart by Faith How backward were the Jews to believe and imbrace the Word preached unto them early and late by the Prophets Though they spake unto them in the Name of the Lord yet they would not hear Jer. 6. 17. Jer. 7. And so it is with all men naturally Reas 1 Reason 1. By Nature men have no spiritual taste of the sweetness of the Word of God nor of the things that are taught in it they rellish them not at all because they are carnally minded Rom. 8. 5. therefore they are so backward to hear and imbrace those things that are taught them Reas 2 2. The Word of God and the Doctrines of it are flat contrary to mans corrupt nature and disposition enjoyning such things as are most unpleasing to it and forbidding and condemning those things that are most pleasing to it therefore naturally men are slow and backward to hear and receive these spiritual Doctrines of the Word Vse Vse Let every one labour to see and feel his natural dulness and backwardness in hearing and especially in imbracing the Doctrine of the Word when it is taught And let us bewail the great corruption of our Nature which makes us thus slow and unfit to hear the Word of God and learn here to be humbled for it and to strive and pray against it using also all good means whereby to be quickned and stirred up to a readiness and forwardness to hear the Word in right manner The more flow we are naturally to hear and believe it the more should every one strive to be swift to hear as St. James admonisheth Jam. 1. 19. Observ 2 Observ 2. Further by the example of our Saviour all Ministers of the Word are taught how fit and needful it is for them to take occasion often to quicken and stir up their people to attention diligence and forwardness in hearing the Word They are often to put them in mind of this So do the Prophets often as Esay 1. 2. He calls upon the Heavens and Earth to hear the Word of the Lord thereby to stirr up the rebellious Jews to hearken the more diligently unto it And Verse 10. Hear the Word of the Lord ye Rulers of Sodome c. The like we may find in many other places of the Prophets So also the Apostles used to stirr up the attention of their hearers Acts 2. 22. Ye men of Israel saith Peter hear these words Jam. 2. 5. Hearken my beloved brethren 2 Tim. 2. 7. Consider what I say c. Rev. 2. 7. He that hath an ear let him hear what the Spirit saith c. So much of the Duty here enjoyned Now to speak of the Persons admonished He that hath ears to hear That is whosoever hath such ears as are fit to hear and receive such spiritual and heavenly Mysteries as these which I teach This is our Saviours meaning And he useth these words in way of distinction to put difference between two sorts of hearers The first are such as are fit to hear spiritual matters in which respect they are said to have Ears because they have such ears as are fit to hear such matters and because also they do use their Ears aright in hearing them The other sort are such as are unfit to hear such Heavenly matters in which respect they may be said not to have Ears because although they have Ears yet their Ears are not fit to hear such spiritual matters neither do they use them aright in hearing such Heavenly Doctrines Observ 1 Observ 1. Hence gather That all that have bodily Ears yet
are not fit to hear Spiritual and Heavenly matters in right manner Esay 6. 10. Make the heart of this people fat and their Ears heavy and shut their eyes lest they see with their Eyes and hear with their Ears c. Jer. 5. 21. Hear now this O foolish people c. which have eyes and see not ears and hear not c. Though they had Ears yet not such as were fit to hear the Word of God Which shews plainly That all those that have bodily Ears are not fit to hear the Word of God and the Spiritual Matters taught in it in such manner as they ought to hear them Quest Quest Who then are they that are fit to hear Spiritual and Heavenly matters Answ Answ 1. Those whose bodily Ears are prepared and fitted of God to hear and to be attentive to such spiritual matters 2. Such whose minds and understandings are enlightned by the Spirit of God to conceive those spiritual Mysteries of his Word Luke 24. 45. Our Saviour opened the understandings of his Disciples that they might be fit to understand the Scriptures 3. Such whose hearts and affections are inclined and moved of God to believe and to yield obedience to the Doctrine that is taught out of his Word as therefore the heart of Lydia was opened of the Lord by his Spirit before she could be fit to hear Paul's Preaching Act. 16. 14. To this purpose is that Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened And then I said Lo I come c. The meaning is That God had not onely given him Ears to hear his Will but had also framed his heart by his Spirit to yield willing obedience to the same So Esay 50. 5. Thou openedst my Ears and I was not rebellious c. Use 1 Use 1. See the reason why many that have bodily Ears yet profit little or not at all by hearing the Word of God even because God hath not yet opened their Hearts and made them attentive to his Word therefore though they can use their Ears to hear and hearken to all other matters yet they know not how to use them as they should in diligent attending to the Word of God Again Though God have given them outward Ears yet he hath not by his Spirit bored or pierced inward Ears in their hearts whereby they might be fitted to understand believe and obey the Doctrine that is taught them Hence it is that though the sound of the Word enter into their outward ears yet the power and vertue of it enters not sinks not into their hearts and minds and so it profits them not Heb. 4. 2. They heard the Word with outward Ears yet it did not profit because not mingled with faith They wanted the Ear of Faith to receive it withall without which the Word outwardly heard can never do good Use 2 Use 2. Rest not in this that ye have outward Ears to hear the Word and the Heavenly Mysteries of it but labour to have your Ears opened and fitted of God to hearken diligently reverently and attentively to his Word And not onely to have your outward Ears thus prepared but principally to have your hearts and minds opened and prepared to understand believe and obey the Word Pray unto God to pierce thy heart by his Spirit that his Word may enter in to it and that it may be effectually believed and obeyed of thee Till this be done thou art unfit to hear the Word Though thou have bodily Ears quick enough to hear the outward sound of it yet if the Ear of thy heart be not boared by the Spirit of God as Lydia's was and as Daniel's was thou art still but a deaf hearer Thy bodily Ears hear the sound of it but thy heart is deaf and unfit to believe imbrace and yield obedience to it Therefore if thou wouldst be fit to hear the Word with profit desire of God as he hath given thee outward ears to hear his Word so above all to give thee a believing and obedient heart to imbrace it and then shalt thou be fit to hear it Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word c All are not fit hearers but such onely who have hearts inwardly affected with reverence towards it c. Observ 2 Observ 2. Further from the manner of speech used by our Saviour when he saith He that hath ears to hear that is to hear spiritual and heavenly matters we may observe To what end chiefly our ears are given us of God even to hear the Word of Christ and the Spiritual Mysteries contained in it Rom. 10. 17. Hearing is by the Word of God that is the principal matter which we are to hear is the Word of God which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of hearing 1 Thess 2. 13. Rev. 2. 7. Use Use This reproveth those who are forward to hear all other matters but backward to hear spiritual and heavenly Doctrines taught them out of the Word of God And much more it condemneth those who abuse their Ears to the hearing of idle and profane discourses or filthy communication contrà Esay 33. 15. Mark 4. 10. And when he was alone they that were about him c. IN the former Verses from the 3. Verse c. our Saviour propounded the Parable of the Sower which sowed seed in 4. sorts of grounds Now from the 10th Verse and so forward to the 21. Verse the Evangelist layeth down the Exposition of that Parable And 1. He mentioneth the occasion of the Exposition of it to the 14 verse 2. The Exposition it self Verse 14 c. The occasion was the question or demand of the 12. Apostles and other Disciples which they put unto Christ touching the Parable Concerning which Question the Evangelist layeth down 4. things 1. The time when they moved it When he was alone 2. The Persons moving They that were with him with the twelve 3. The matter which they demanded which was concerning the Parable Vers 10. 4. Our Saviours attension to their demand Vers 11 c. When he was alone That is when the rest of the multitude of people which came to hear him were departed from him and he was now in some private place alone by himself Verse 34. He expounded all things to his Disciples apart that is when he and they were alone by themselves And it is probable that this was after that he had ended all the Parables mentioned in this Chapter and Matth. 13 and had finished his whole Sermon preached to them at this time for it is not likely that the people did all depart from him and leave him alone untill he had ended his Sermon Matth. 13. 36. It is said Jesus after the uttering of sundry Parables sent away the multitude and his Disciples came unto him to know the meaning of the Parable of the Tares Now it is likely that at the same time also
often heard our Saviour and did also mark and observe those things which he delivered yet in this their hearing they did not understand and in this seeing they did not rightly perceive those Doctrines and Heavenly Mysteries which he taught So it was also with the other Jews Esay 6. 9. Go tell this People Hear ye indeed but understand not and see ye indeed but perceive not c. It is spoken Prophetically shewing what should come to pass when the Word should be preached to them Thus Nicodemus heard our Saviour Christ diligently and well observed his words when he preached to him the doctrine of Regeneration and yet he conceived it not but quite mistook his meaning Joh. 3. So the woman of Samaria Joh. 4. Though she diligently heard Christ speaking to her of the water of life yet did not at first understand him yea it was long before she could understand his doctrine throughly Thus the Apostles themselves though they heard Christ often and diligently marked his doctrine and though they also did rightly understand many things yet some things they did not conceive aright as we see Luke 18. 34. when he told them plainly that he should suffer and rise again yet they understood none of those things but that saying was hid from them Neither knew they c. Reas Reason The Doctrines of the Word of God cannot rightly be understood without the special help of the Spirit of God opening the understanding to conceive them 1 Cor. 2. 14. they are said to be spiritually discerned that is by the help of the Spirit inlightning the mind to conceive and judge of them Without which special illumination of the Spirit all other helps and means that can be used are not available Luke 24. 45. The Apostles themselves could not understand the Scriptures throughly concerning Christs Passion and Resurrection till he by his Spirit opened their Understandings Use 1 Use 1. To teach us us not to rest in this that we often hear the Word outwardly and that we do also mark and observe what is taught for all this we may do and yet be as blind and ignorant in the matters of God as were the Scribes and Pharisees but labour to find our understandings opened by the Spirit of God to conceive the mysteries of the Word And to this end forget not before we come to hear to seek unto God by earnest prayer that he may inlighten our minds to conceive his Word aright If thou neglect this never look to conceive those heavenly things aright which are delivered out of the Word Though thou be sharp-witted by nature and though thou hear often and in hearing observe things taught never so diligently yet without the help of Gods Spirit opening the eyes of thy mind thou shalt still be as blind as a Mole in these heavenly matters Therefore content not thy self with outward hearing nor yet with the diligent and attentive marking of that which is delivered though these are good Duties and necessary but pray before-hand unto God for his Spirit to inable thee to understand his Word Use 2 Use 2. How much less come they ever to conceive the Word aright who do not so much as hear it outwardly or if they do hear it yet are not attentive in hearing to mark and observe in their minds those things that are taught So much of the First reason why our Saviour spake in Parables to those that were without That they seeing might see c. Mark 4. 12. Lest they should be converted c. March 26 1619. THe second Reason followeth Lest they should be converted or turn c. That is lest by means of the hearing and right understanding of the Word they should be brought to repentance and so have their sins pardoned So that this reason is a consequent of the former Seeing it was just with God to leave them in blindness so as they could not understand the Word thence it followes that they were not nor could be brought to true repentance by hearing the Word In the words consider two things 1. The Judgment of God upon wicked Reprobates such as the Scribes and Pharisees That he would not have them turned from their sins 2. The amplifying of this Judgment by mentioning the benefit and good that should have come unto them if they had grace to turn from their sins their sins should have been forgiven This aggravateth the Judgment of God in that he deprived them of this great benefit by denying them grace to repent Object Object Ezek. 18. ult I have no pleasure in the death of him that dyeth c. Wherefore turn and live And 2 Pet. 3. 9. God will have none to perish but all to come to repentance c. Answ Answ To the place in Ezekiel I answer That the death or damnation of a sinner may be considered two wayes 1. Simply As it is the destruction of man being Gods creature and so he doth not will or take pleasure in it but rather is delighted with the salvation and preservation of his creature 2. Respectively As it is a just punishment of sin and as it serveth to manifest the glory of his Justice in the just condemnation of the reprobate and so he doth will the death of a sinner after a sort that is to say not absolutely as it is considered in it self but as it maketh way to the execution of his decree of Reprobation in the just punishment of the wicked To the place in Peter I answer That the Apostle there speaks not of all men in general but of all the Elect of God as may appear by the words going before in that Verse when he saith The Lord is long-suffering to us-ward that iâ— toward the Elect and these he opposeth against those wicked scoffers Verse 3. Vide Bellarm. in locum Doctr. 1 Doctr. 1. In that our Saviour saith That hearing they should hear and not understand lest they should by this means be converted c. We may gather this that the right hearing of the Word preached is a special means to bring men to repentance and to turn them from their sins unto God Jer. 23. 22. If they that is the false Prophets had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way c. Act. 2. 41. Three thousand Jews were converted by Peter's Sermon Act. 11. 24. When Barnabas preached at Antioch much people which heard him were added or joyned to the Lord. Thus the Eunuch Act. 8. was converted by hearing Philip and Lydia Act. 16. by hearing Paul See Act. 26. 18. Paul was sent to the Gentiles that by hearing him they might be turned from darkness to light c. Therefore the Word preached is said to be the seed of our new birth 1 Pet. 1. 23. Quest 1 Quest. 1. Wherein stands the right hearing of the Word that it may be effectual to work repentance Answ Answ 1.
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
Otherwise they cannot look that any good fruit should come of their teaching So much of the first Branch of the Comparison Viz. The resemblance between the Husbandman or sower of seed and the Minister of the Word Now to speak of the resemblance between Seed and the Word of God This stands in two things chiefly 1. The seed of any Corn or grain hath in it a fructifying vertue whereby it being cast into the Earth and lying hid there for a time and rotting doth at length spring again and take root downwards and afterwards brings forth fruit upward So the Word of God hath in it a Divine power and vertue whereby being soundly preached and conscionably heard and received into the hearts of the hearers it doth take root in them and bring forth in them those excellent fruits of the Spirit mentioned Gal. 5. 22. Esay 55. 10 11. As the rain cometh down and the snow from heaven and watereth the Earth and maketh it bring forth and bud c. So my Word shall be that goeth out of my mouth it shall not return unto me void but shall accomplish that which I please and shall prosper in the thing whereto I sent it 1 Pet. 1. 23. It is said to be The immortal seed of our new birth c. to shew That it hath spiritual life and vertue in it and that it gives life to those that hear it causing them to bring forth living fruits of Faith Repentance c. Quest Quest Doth not the Spirit of God work these heavenly Fruits in us Answ Answ Yes the Spirit is the Author and Efficient cause of them but yet the Word is the ordinary Instrumental cause and means by which the Spirit worketh them Use 1 Vse 1. See the Excellency of the Word preached it is not a dead Sound but it hath in it a living Virtue and efficacy to work upon the hearts of the hearers it hath in it a fructifying vertue able to bring forth spiritual fruits of holiness righteousness faith repentance c. in all those that hear and receive it as they ought It is that living seed from whence all fruits of saving grace do spring and grow up in a Christian How should this move and stir us up to love and esteem highly of the Word preached and to hear it upon all occasions Use 2 Vse 2. Let all hearers of the Word examine and try whether they find and feel in themselves this fructifying vertue of the Word whether it have taken such root in their hearts that it bring forth in them spiritual fruits of Faith Repentance Newness of life c. Hast thou been a hearer of the Word Look well to this What vertue this seed hath had in thee what fruits of grace of holiness and reformation of life it hath brought forth in thee If it have brought forth these Fruits in thee in some measure then thou hast been a good hearer if not the fault is in thy self alone for the Word in it self hath a fructifying vertue being the immortal seed of the new birth and of all saving graces in those that hear it aright Therefore if it be not fruitful in thee it is because thou dost not hear it in such conscionable manner as thou oughtest thou doest not receive this seed of the Word into good ground that is into an honest and good heart when the seed sowen is good if it fructifie not the fault is in the ground being barren c. So the Word of God being in it self the living seed of grace if it do not take root and bring forth fruits of grace in thee the fault is in the barrenness of thy heart c. So much of the first resemblance between Seed sowen and the Word preached The second Resemblance is this Seed that is sowen though it be good and have in it a fructifying vertue yet it doth not take root or spring up unto fruitfulness of it self alone but by the blessing and providence of God causing the Sun to shine and the rain to fall upon it and so causing it to spring and grow up according to that Hos 2. 21. I will hear the Heavens saith the Lord and they shall hear the earth and the Earth shall hear the Corn c. And Heb. 6. 7. The Earth which drinketh in the rain c. and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God So it is with the Word preached though it have in it vertue to bring forth the fruit of grace yet it doth not of it self alone shew and manifest vertue without the speciall blessing of God upon it that is without the speciall work of the Spirit of God accompanying the Ministry of the Word in the Hearts of the Hearers otherwise the Ministers of God may Plant and water in vain unless God give increase 1 Cor. 3. 7. Neither is he that Planeth any thing neither he that watereâ—h but God that giveth the increase Vse Use See how needful it is for Minister and people to pray unto God for his blessing upon the Ministry of his Word and for the powerfull work of his Spirit to accompany his own Ordinance in the Hearts of the hearers to make it fruitfull in them Though the Word Preached be the Seed of God having in it most excellent vertue yet it hath this vertue not from it self but from the blessing of God promised to his own Ordinance and from his Spirit accompanying the same and therefore though this Seed of the Word be sowen by the Ministers of the Word never so diligently yet unless God send the Rain and Sun-shine of his Spirit upon it it can never fructify in the hearers So much of the resemblance between the Word of God and seed Sowen Now to speak of the third branch of the Similitude the resemblance between the Preaching or Ministry of the Word and the sowing of Seed 1. As the sowing of Seed is the ordinary means to have a Crop and Harvest of Corn and without sowing no Harvest can be looked for so the Preaching of the Word is the Ordinary means for the bringing forth of Spiritual Fruit in men and to cause a Spiritual Harvest of Grace in their hearts and lives and therefore where this seed of the Word is not sowen at all there can no Spirituall Fruit or Harvest be expected no fruit of Faith Repentance c. which shews the misery of such people who live without the Ministry of the Word 2. As it is in sowing seed if it be too thin and sparingly sowed there is likely to be a thin and sparing Crop as on the other side where the seed is sowen with a full hand the Harvest is like to be the more full and plentiful So it is in the Ministry of the Word where this Seed is thin sowed that is the Word is seldome Preached there small fruit is to be expected and on the contrary where it is more frequently and often Preached
hear the Word we give great advantage and occasion unto our enemy Satan to come and take away the seed of the Word from us like a ravenous bird not suffring it to take any root in us nor to bring forth fruit As seed cast on the High-way and lying above ground uncovered is easily and quickly picked up by birds of the Ayre so the Word of God being Preached and heard if it onely enter into the understanding of the Hearers and not into their Hearts it is easily taken away by Satan Vse Vse Take heed of this in hearing of the Word that we suffer it not to lye above ground in our understandings onely without giving any entrance to it into our hearts lest by this means we give Satan advantage to take it away from us and to deprive us of the fruit and benefit of it If thou hear it never so often and understand it also in some sort yet if thy heart be not affected with it a thousand to one but Satan will take it away from thee and steal it even out of thy mind and understanding and so keep thee from profiting by it Rest not therefore in the outward hearing or bare understanding of the Doctrine of the Word but pray unto God to give thee a Heart to be affected with it yea to open thy heart as he did the Heart of Lydia that thou mayest receive the seed of the Word into it and hide it there that it may take such root that Satan may never be able to take it away or hinder the fructifying of it in thee Observ 2 Observ 2. Again we may hence gather that Satan hath power by Gods permission to hinder those that heat the Word from profiting by the same As he hath malice and will to do it so he hath power to do it and doth it indeed oftentimes by Gods sufferance How he doth it we have heard before upon this verse Object Object If the Devil have power to deprive men of the fruit of hearing the Word then it seems the fault is in him and not in them when they profit not by the Word Answ Answ This follows not for though Satan have great power and use much policy and subtilty to deprive them of the benefit of the Word yet he could not prevail and have his purpose if themselves also were not in fault he could not take the Word from them if themselves were not in some sort willing to part with it though the Devill be one cause of their not profiting yet he is not the onely cause but the Original and first cause is in themselves which is their own natural blindness of mind unbelief and hardness of heart which makes them unfit to profit by the Word These their natural corruptions the Devill stirreth up and helpeth forward taking advantage from them to hinder them from hearing profitably Use 1 Vse 1. Pray unto God to restrain Satan's power that he may not be able to take the Word from us nor to steal it out of our hearts and minds when we have heard it Use 2 Use 2. Seeing Satan cannot of himself alone deprive us of the benefit of the Word unless we our selves be accessary there unto through our own naturall corruption giving advantage to him let us therefore beware of giving him the least advantage and to this end dayly strive more and more by Prayer and other means to purge out of our own hearts those special sins and corruptions which are the main hindrances to our profiting by the Word as Ignorance unbelief hardness of heart Hypocrisy c. If these reign in us they will betray us to Satan's power lay us open to it so as he will easily take the Word from us whereas on the contrary if we mortify these corruptions in us and purge them out of our hearts by prayer and by the daily practise and renewing of our Repentance the Devill with all his power and Policy shall not be able to take the fruit of the Word from us It followeth Which was sowen in their Hearts Though they received not the Word into their Hearts yet it is said to have been sown in them in regard of the vertue and efficacy of the Word in and of it self which was able and fit to work on their Hearts and to enter into them if they had bin fit to receive it and give it entrance Observ 3 Observ 3. Whence we learn that the fault and corruption of the Hearers of the Word which hindereth them from receiving it effectually and from profiting by it doth not take away the vertue and efficacy of the Word nor make void the power of Gods Ordinance in the Ministry The Word in it self is still a powerfull Word to work upon the Hearts of men yea to renew and change their Hearts though these effects do not alwayes follow in those that hear it by reason of their sinfull corruption which makes them unfit to be wrought upon by the Word The Gospel Preached is alwayes in it self the power of God unto Salvation though many that hear it are never saved by hearing it by reason of their wickedness and corruption which hinders them from believing and yielding obedience to it Use Use See the reason why many hear the Word without fruit and profit their minds are not enlightned by it their Hearts are not renewed their lives not reformed by it c. the cause hereof is not in the Word it self nor in Gods Ordinance both which are in themselves powerfull to work these and the like excellent effects but the cause is in the Hearers themselves their hearts are so hardned in unbelief and other sins that they are not fit for the Ministry of the Word to work upon The Word it self is the savour of life unto life but it is not so to all it is unto many the savour of death unto condemnation Whereunto is the fault to be imputed Not unto the Word it self but to the corruption and wickedness of many that hear it Therefore if the Word Preached do thee no good blame not the Word it self nor the Ministry of it but thy own corrupt and wicked heart which makes thee unfit to profit by it and pray unto God to mortify this corruption in thee by his Spirit that thou mayest be fit to profit by his Word Mark 4. 16 17. And these are they likewise which are sown on Stony Ground who when they have heard the Word April 30. 1620. immediately receive it with gladness TOuching the first sort of unprofitable hearers of the Word we have spoken Namely those signified in the Parable by the way side who are such as hear the Word and in some measure conceive and understand it in their minds but give it no entrance into their hearts and affections and therefore Satan commeth so soon as they have heard and useth all means to steal away the Word out of their minds Now we are come to the second sort of unprofitable
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
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
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
some who can see their children and Servants dangerously sick and diseased in their Souls and Consciences with sins of ignorance stubbornness lying c. yea stark dead in such sins and yet use no means to recover them c. It followeth And she shall live These words testify his Faith that he was perswaded our Saviour was able to heal and restore his Daughter to life And this perswasion of Christ's power was a special ground of his hope and confidence to be heard in his Suit Observ Observ Such as come to God in Prayer to sue for any favour or blessing for themselves or others must come with this perswasion and assurance that the Lord is able to grant their Petitions and to give the things which they crave at his hands Without this perswasion of Gods power to grant our requests we can have no hope or confidence to be heard in them Therefore in the Lords Prayer after all the Petitions ended we are taught to conclude with a Profession and acknowledgment of Gods power Thine is the Kingdome Power c. So Ephes 3. 20. The Apostle having prayed for them concludeth with an acknowledgment of Gods Almighty power able to do above all that we can ask or think So the Leper which came to Christ to be healed was perswaded of his power Mark 1. 40. If thou wilt thou canst make me clean Use Use Labour then to be fully perswaded and assured of the Almighty power and All-sufficiency of God when we come to Pray to him This will help and strengthen our Faith in Prayer We must first be perswaded of his power and ability to hear us before we can be perswaded that he will hear us Yet rest not onely in the perswasion of his power but withall strive by Faith to apply to our selves those Merciful promises whereby he hath assured us that he will hear us and grant the things we ask so far as he seeth them good for us Ver. 24. And Jesus went with him c. Though his Faith was but weak yet our Saviour doth not reject him or his sute and request but doth readily yield unto it and goeth with him to raise his Daughter from death Observ Observ Here then we learn that our Saviour Christ is ready and forward to hear and help such as seek unto him in their necessities and afflictions though their Faith be but weak yet he doth not for this reject them but is ready to hear and help them if they seek to him in sincerity of heart To this purpose is that Prophecy of him Esay 42. 3. A bruised Reed shall he not break nor quench the smoaking Flax that is He shall not reject or despise such as are weak in Faith Thus Joh. 4. he was ready to hear and help that Noble-man who came to him for his sick Son though his Faith was but weak So Mark 9. 23. he was ready to hear the Father of that Child that was possessed with the dumb and deaf spirit though his Faith was but weak Object Object Matth. 15. He put off the Woman of Canaan Answ Answ To try her Faith c. Vse 1 Use 1. This should incourage us to come to Christ by Prayer in all our necessities and distresses notwithstanding the weakness of our Faith Know and remember that he doth not cast out such as come to him for help in their troubles and miseries though their Faith be weak It is not the measure of thy Faith but the sincerity and soundness of it which he respecteth in thy Prayers which thou makest to him He is near to such as call upon him in truth and sincerity of Heart though their Faith be but weak and Feeble for the measure of it Use 2 Use 2. We must imitate this mercifull nature and disposition of our Saviour Christ in being ready and forward to help and relieve such as are in necessity or distress when they seek to us and make their case known to us yea though they do not seek to us yet if we see and take notice that they stand in need of our help we ought to be ready to help and succour them for this the good Samaritane is commended Luk. 10. 33. See Prov. 3. 27. and Job 31. 16. And much People followed him c. Out of a desire to see Christ's Miracles every one strove to be foremost and next unto Christ and this was the cause of so great a throng and Press of people about him at this time Now although many followed for sinister ends either out of a vain curiosity to see novelties and strange things done by our Saviour Christ or else to cavill and take exception against him and his Miracles yet some no doubt followed him for a good end namely to profit by his Miracles and to have thir Faith confirmed by means of them and of this number were his Disciples who followed him among the rest Matth. 9. 19. Observ 1 Observ 1. We are to imitate the zeal and forwardness of this people in following Christ striving every one who shall be foremost in following him as they did Quest Quest How shall we follow Christ seeing he is not now upon Earth but in Heaven Answ Answ Yet we are still to follow him sundry wayes 1. By Faith Believing in him and imbracing him as our onely Saviour and Redeemer 2. By Obedience to his will and Word in all things conforming our selves to the rule of it in the whole course of our lives 3. By a sincere and constant Profession of the name of Christ that is of his Gospell and true Christian Religion All these wayes we are to follow Christ and not onely to follow him but to be zealous and forward in following him striving who shall be foremost herein Matth. 11. 12. From the dayes of John Baptist untill the time of Christ's Preaching the Kingdoms of Heaven suffered violence and the violent took it by force Luke 16. 16. The Kingdome of God was Preached and every man Pressed into it So should it be with us in these times we should be so forward to follow Christ by Faith and obedience and by Profession of the Gospell that we should strive every one who should be foremost in these duties and even violently Presse unto them Use Use This condemneth the great backwardness of the most in our times in following Christ How far short come we of the zeal of those in John Baptist's time who were so forward to believe and imbrace the Gospel that they even violently pressed to it every one desiring to be foremost in following Christ and the Gospell But alas it is now far otherwise the most do now rather draw back and care not who go before them in following Christ they are loath to seem forwarder then the common sort are yea some stick not to reproach and speak evill of those that are zealous and forward in following Christ and in Professing the Gospel Observ 2 Observ 2. They thronged him Here we
unto these temporal blessings so in Christ alone the second Adam we have our right to them restored 1 Cor. 3. 22 23. Rom. 8. 32. And this right we come to receive and enjoy from Christ only by faith for we have it not till we come to believe in him 2. In that by faith they are sanctified unto us so as we have a comfortable use of them and they turn to our good Vse 1 Use 1. See the excellency of this grace of faith and that it is worthily called pretious faith by the Apostle 2 Pet. 1. 1. in that it is the only grace which uniteth us to Christ and gives us interest to all benefits and good things which we have from Christ whether spiritual or temporal and by which we come to receive and enjoy them all especially the excellency and pretiousness of this grace appeareth in that it makes us partakers of the spiritual benefits of Christ which concern salvation as forgiveness of sins God's favour c. These and all other spiritual blessings which are hid in Christ as in a Treasury or Store-house of all saving grace they are from him conveyed to us and we recive them and apply them to our selves onely by faith This is the hand by which we lay hold on them all and reach them unto our selves It is the evidence by which we lay claim to them all and by which we have assurance of them Use 2 Use 2. See the Happiness of all true Believers By faith joyned to Christ they do from Him receive all spiritual benefits and true title to Temporal c. Vse 3 Use 3. See also by this the misery and wretched condition of all those that want faith Such have no union with Christ and consequently can receive no good or benefit to themselves from or by Christ Though he be a Fountain or rather an Ocean-Sea of saving graces and of all good things yet without faith it is impossible for any to draw one drop of those living waters out of this Sea Though all Treasures of Grace and Salvation be hid in Christ yet without Faith none can receive one Mite or Farthing out of this rich Treasure Though there be in Christ never so much Divine saving vertue yet without Faith none can ever receive and apply to themselves that vertue nor be saved by it Miserable then is thy case whosoever thou art that wantest Faith so long as thou remainest destitute of this Grace thou art seperate from Christ having no part or portion in him nor in any saving Grace or benefit of his And what though thou enjoy many outward blessings as health wealth and prosperity And what though thou have many good things in thee which are but gifts of nature as natural Wit Policy c. And what though thou live civilly and orderly before men free from gross vices and sins yea what though thou do many good and Religious duties outwardly as comming to the Church duly Hearing the Word receiving the Sacraments c. yet if all this while thou remain in unbelief destitute of true Faith in Christ thou art wretched and miserable notwithstanding all the good things which thou otherwise enjoyest and notwithstanding all the good duties which thou outwardly performest Vse 4 Use 4. Let all that would have part in Christ and receive any benefit or good thing from him especially Spirituall and saving benefits let such I say labour for some measure of true Faith whereby to apply Christ and his benefits to themselves Quest Quest But how shall I attain to true Faith Answ Answ 1. Labour to see and feel thy want of it and how miserable and wretched thou art without it being seperate from Christ and be humbled in the sense hereof 2. Get a hungring and thirsting desire after Faith in Christ then thou hast a promise that thy desire shall be satisfied Esay 44. 3. I will pour water upon the thirsty I will pour my Spirit upon thy Seed c. that is the Graces of his Spirit Joh. 7. 37. If any man thirst let him come unto me and drink c. yea this desire God accepts for Faith it self c. 3. Be diligent in the use of the ordinary and principal means whereby God worketh Faith viz. the publick Ministry of the Word Rom. 10. 17. Faith commeth by hearing and hearing by the Word c. Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of Faith Preached that is by hearing the Doctrine of Faith Preached So much need as thou hast of Faith to apply Christ and his benefits to thy self so much need hast thou of the Word Preached being the ordinary means to work it in thee therefore come to it often and diligently No marvail if many be void of Faith seeing they use not the means to get it they care not for comming where it is to be had to the publick Congregation where the Word of Faith is Preached c. So much of the second means by which our Saviour comforteth the Woman namely by commending her Faith Now followeth the third means which is by giving her assurance of the continuance of that benefit of health which he had bestowed on her which is implyed by these words Go in Peace and be whole of thy Plague Go in Peace This is a form of Salutation commonly used in those times and by Peace they understood all prosperity and safety according to the Phrase of the Hebrews and so here our Saviour's meaning is that the Woman should depart in safety being free from fear of evil that is from fear of falling back into that disease from which she was now delivered And be whole of thy Plague That is be assured upon this my Word and Promise that thou shalt continue whole of thy disease which is here called a Plague or Scourge as before ver 29. Now by this his Word and Promise our Saviour doth confirm and ratify to her this benefit of health to the end that she might enjoy it with comfort being thus assured thereof by Christ's own mouth Observ Observ Hence we may gather that we cannot enjoy the blessings of God bestowed on us with true comfort and peace of Conscience unless we have the Word and Promise of God to warrant the same unto us This is true both of Spiritual and Temporal Blessings Touching Spiritual Blessings as forgiveness of sins Gods favour Peace of Conscience c. we cannot have true comfort in the enjoying of these but onely so far forth as we enjoy them by warrant from Gods promise who hath promised these and the like Spiritual blessings to the Faithfull in Christ Therefore our Saviviour when he forgave sins did by his Word assure the party thereof as Luke 7. 48. So also it is in temporall blessing of this life as bodily health wealth outward Peace c. we cannot comfortably enjoy these without some warrant from the Word of God Our Saviour when he cured
most probable in the Judgment of the best Divines that the Devil when he tempted Christ did come and appear to Him in a bodily shape either of a Man or some other Mat. 4. See Beza on Mat. 14. 26. Use 1 Use 1. To confute the Errour of such as deny this manifest Truth confirmed not onely by the Word of God but also by experience and by the Testimonies of sundry Witches which having been convicted of this Crime have with their own mouths confessed that the Devil hath usually appeared to them in bodily Shapes c. Vide Remig. Daemonolat l. 1. c. 7. et 23. And though these visible Apparitions of Satan be not common with us in this Country in which we live yet in some other Countries they are much more common Vse 2 Use 2. Seeing the Devil hath power by God's permission to appear visibly unto some persons to tempt them to sin or to terrifie and affright them or otherwise to do them hurt and mischief this must admonish us every one to be the more carefull to walk in the true fear of God and to arm our selves daily by Faith and by Prayer and Watchfulness against this powerfull and politick enemy of our Souls and Bodies Pray unto God daily to restrain his power and malice c. Use 3 Use 3. Be thankful to God for not suffering the Devil as he might to come in visible manner to tempt and affright us c. It is God's mercy to restrain him from this Yet be not secure but know that although he come not visibly yet he comes invisibly to us daily to tempt us unto sin by wicked suggestions which is no less dangerous than if he visibly appeared c. Observ 2 Observ 2. Here we see further That the Apostles thought that the Devil might visibly appear not onely to the wicked and unbelievers but even to good Christians such as themselves were else they could not thus have erred and mistaken Christ for an apparition of Satan neither is it to be doubted but that by God's sufferance Satan may thus appear even to the Godly as well as to the Wicked If he thus appeared unto Christ Matth. 4. why not unto good Christians And if unto Eve in the State of Innocency why not to a Child of God now in the state of Grace Therefore such are not privileged from such apparitions of Satan Yet neverthelesse it is probable That he doth more frequently and usually appear so to wicked and ungodly Persons Observ 3 Observ 3. Again in that the Disciples of Christ were deceived in judging Christ to be an evil Spirit appearing to them Hence we may gather That it is easie for men to be deceived in discerning and judging of the visible apparitions of Satan It is easie for the outward senses to be deceived and for the mind to err in jugding of such Apparitions easie for men to think they see such Apparitions of Satan when they do not If the Apostles of Christ were deceived thus how much more may we especially men are apt to be deceived in judging of such Satanicall Apparitions in the night and at such times as their minds are disturbed and distempered with fear as the Disciple were at this time as also when they are otherwise distempered with some bodily disease arising from the corrupt humour of Melancholy For it is the nature of such Melancholick Disease to distemper the mind and outward senses and so to cause many false and vain imaginations to arise in the minds of such as are so distempered Hence it is That sometimes they are falsly perswaded that they see such Apparitions of Satan when indeed they do not see them Here then let us learn not to give too much credit to our minds and outward senses if at any time they perswade us that we see such Apparitions of Satan especially at such times as our minds and senses are distempered with fear or with some bodily Disease or otherwise For although it is not impossible for the Devil so to appear to us in visible shape if God suffer him as hath bin said before yet we are not lightly or easily to believe our own imagination in such Cases but upon very good ground and reason And we are to give the less credit to our outward senses in this Case because the Devil himself hath power also sometimes by God's sufferance to delude our senses causing us to think we see or hear that which we do not see or hear c. Observ 4 Observ 4. In that the Disciples eyes being blinded with the darkness of the Night did mistake Christ for an evil Spirit Hence gather That it is much more dangerous for any to have the eyes of their mind blinded and darkened with ignorance of Christ and of his Word for such must needs run into gross and dangerous errous concerning Christ The Disciples not being able to discern and see Christ with their bodily eyes thought him to be an evil Spirit walking on the Waters even so it is with all that have the eyes of their minds blinded with ignorance that they do not know Christ or understand the Doctrine of Christ in the Gospel such persons run into absurd and gross errors touching Christ Thus we heard before Ver. 15. of this Chapter that the ignorance of Christ's person was the cause of so many erroneous and absurd opinions holden by Herod and the â—ews concerning him some thinking him to be John Baptist some to be Eliah c. So in all Ages ignorance of Christ hath bin the cause of grosse errors or heresies which have bin holden of him as by the Arians and other ancient Hereticks So at this Day the ignorance of Christ which raigneth among the Papists is the cause of many absurd and grosse errors which they hold concerning Christ This also is true of many ignorant People amongst us that by reason of their ignorance of Christ and of his Word they do run into many grosse and foolish errors and opinions concerning Christ Use Use Admonition to all ignorant Persons to take heed of continuing in that estate and to use all means speedily to come to the true knowledge of Christ in some measure This being the onely way to preserve them from dangerous and damnable errors touching Christ On the contrary so long as they live in ignorance they are in danger of all errors and heresies touching Christ c. So much of the first effect and consequent of Christ's walking on the Sea viz. that the Disciples supposed it had bin a Spirit Now followeth the second which was the great fear with which they were troubled at the sight of him which is amplyfied by the effect of it in that it made them to cry out They all saw him and were troubled That is greatly astonished and perplexed with fear of Christ whom they falsly supposed to be an evil Spirit appearing to them to terrifie and affright them or to do them hurt otherwise Matth.
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the
troubles if it be but to stir us up to this excellent Duty Our own experience will teach us that we never are so diligent or fervent in this Exercise as when we are under the Cross never pray we with such Faith Feeling c. On the other side when all goes well with us how dull negligent and careless are we apt to grow in Prayer Vse 2 Use 2. By this learn to know whether our afflictions be sanctified unto us or no viz. if they stir up and quicken us to more earnest seeking of God by Prayer if they drive us nearer to God it is a sign that we make some good and holy use of our troubles not otherwise Quest Quest. But may not Affliction drive a wicked manâ—t God by Prayer Answ Answ Extremity of trouble pain or grief may force him to cry out unto God in words it may wring from him words of Prayer but it doth not make him pray unto God conscionably with true Faith or any comfortable hope or assurance to be heard See Hos 7. 14. Observ 3 Observ 3. In that it is said This Woman's Daughter was possessed with an unclean Spirit We are taught That the Devil by God's sufferance may have power over the Bodies of Men and Women or Children to enter into them and being in them to afflict and torment them as he did this young Damsell yea he may have power over the Bodies of the Saints and Faithfull and of their Children as he had over Job and his Children and over this faithfull Womans Daughter But of this see before Chap. 1. Ver. 23. An unclean Spirit Touching this attribute given to the Devil See also Chap. 1. 23. Mark 7. 25. Heard of Him and came and fell at His feet June 30. 1622. THe second Occasion moving this Woman to come to Christ and to make this sute for her Daughter was the Fame which she had heard of Christ Heard of Him That is of the excellency of his Person and of his divine Doctrine and great Miracles which he had formerly wrought in other places and parts of Judea the Fame and Report whereof as it is likely was brought unto her by such as had formerly travailed from these Coasts of Tyre and Sidon into those parts of Galilee and Judea where our Saviour had preached and wrought Miracles there to hear him and to be partakers of his Miracles as may appear Chap. 3. 8. and Luke 6. 17. Now this Fame which she heard of Him moved her to believe that he was that Messiah promised and foretold in the Writings of Moses and the Prophets in the which it is likely she had bin before instructed in some measure by the Jews which lived amongst the Gentiles in these Coasts of Tyre and Sidon as hath bin before shewed Now being thus perswaded that he was the Messiah and that he was able and willing to cast the Devil out of her Daughter she was thereupon moved to come and sue unto him for help Observ 1 Observ 1. In that this Woman first heard of Christ and by hearing report of him came to some knowledge of him before she believed in him and testified her Faith by coming to sue unto him for her Daughter Hence observe that Knowledge of Christ must go before true Faith in Christ in order of Nature as the Ground and Motive of it See before Chap. 5. 27. Observ 2 Observ 2. That the knowledge and perswasion of God's power and goodness that he is able and willing to hear and grant our sutes must be the Ground and Motive of all the prayers we make unto Him This Woman by the Fame she had heard of Christ came to know and to be perswaded that He was the Messiah and therefore able and willing to hear and grant her sute and this moves her to come and sue to Him for her afflicted Daughter Therefore also in the Preface of the Lord's Prayer we are taught to use these words Our Father which art in Heaven which words do imply both our perswasion of the goodnesse and mercy of God in that we Call him our Father and likewise our perswasion of his Power in that we acknowledge him to be in Heaven so by this preface we are taught That in praying to God we must be perswaded of his Power that He is able to hear us and of his Grace and Mercy that He is ready and willing to hear us and the perswasion of both these must move us to pray to Him Reason Reason True prayer must be made in Faith Rom. 10. 14. How shall they call on Him in whom they have not believed Now Faith perswadeth us both of God's power That He is able to do abundantly above all that we can ask or think and also of his goodness and mercy that he is willing and ready to give us those things we ask so far as stands with his Glory and our Good and Salvation Vse Vse Labour for this knowledg and perswasion of Faith touching the Power and Goodness of God that He is both able and willing to hear our prayers and to grant the Petition we ask of Him that so this may quicken and stirr us up to pray unto Him in our necessities Now of the first of these it is easie to be perswaded and every one will yield that God is able to grant our Requests but the difficulty is to be perswaded that He is also willing to grant them so far as is good for us This therefore thou must especially labour and strive by Faith to believe And to this end often meditate of the gracious promises of God which He hath in his Word made to such as call upon Him in truth of Heart and be assured that He will make them good unto thee if thou so pray unto Him See Hebr. 11. 6. So much of the Occasions moving this Woman to come and sue to Christ or her Daughter In the next place I am to speak of the manner of her coming to put up this her sute She fell at his feet This Gesture she used 1. In way of religious reverence and adoration of the Person of Christ whom she believed to be more then a Man even the Son of God c. 2. To testifie and expresse the inward Humility of her Heart and the sense of her own vilenesse and unworthinesse to receive so great a favour from Christ as she asked of Him See before Chap. 5. 22. Observ Observ Such as come to God in prayer must come in most humble and reverent manner before Him See Chap. 1. Ver. 40. Twofold humility requisite 1. Inward in Heart touched with lively feeling of our unworthiness c. 2. Outward in Carriage and Gestures of the Body It followeth She besought him that he would cast out the Devil c. By this sute she shewed her compassion of her Child being in this misery c. Observ 1 Observ 1. See here in the example of this Woman what Christians should do what
what is to be done of such as are Chastised of God in their Bodies with such Diseases and Infimities as deprivation or losse of their outward senses as Hearing Sight c. or of Speech c. Learn to be humbled for their Sins and to repent and turn unto God seeking pardon and peace in Christ that so by this means either the Lord may be moved to restore their Bodies again to health and soundness or to sanctifie unto them all such infirmities and miseries that they may turn to their Good and that they may have true comfort in them c. So David Psal 32. 38. Use 4 Use 4. Beware of abusing our bodily senses or any part of our Body to Sin lest God take it from us or the use of it c. Better to want Ears or Tongues than to abuse them c. Observ 2 Observ 2. From the bodily misery of this party which was thus stricken by the Hand of God with Deafness and a kind of Dumbness or difficulty of Speech We may take occasion to meditate of the Spirituall misery of our Souls by Nature without Christ and without the sanctifying Grace of his Spirit For as it was with this man in respect of his bodily sense or Hearing and use of Speech that he was deprived thereof So it is with every one of us by Nature in respect of our Souls that we are spiritually Deaf that is unfit and unable to hear the Voice of God and of his Word as we ought speaking unto us in the ministry of it unfit also to hear and obey the Voice of God's Spirit speaking inwardly to our Hearts and Consciences and stirring up good and holy motions there So also we are by Nature spiritually dumb having an impediment in our Speech yea stark dumb when we should either speak of spiritual and heavenly matters to the edifying of others or when we should speak to God in Prayer and Thanksgiving Labour to see this our spiritual Deafness and Dumbness by Nature in spiritual and heavenly matters and to be humbled for it that whereas we have ears quick enough and open enough to hear all other matters of the World yet we are deaf to hear spiritual matters as the Doctrine of God's holy Word and not onely naturally deaf and dull to hear such things but many also are wilfully deaf like the Adder stopping her ears against the voice of the Charmer And so whereas our tongues are quick and nimble to talk of earthly matters we are tongue-tyed and dumb when we should speak to God in Prayer or speak unto others for Edification So much of the outward misery of this party which moved his friends to shew mercy towards him Now follow the works of mercy and love which they performed unto him and for him 1. They brought him to Christ to be cured 2. They beseech Christ to put his hands upon him that is to heal or cure him of his deafness and dumbness by putting his hands upon him The outward gesture of putting hands upon him which was often used by our Saviour at other times in working miraculous cures is here put for the miraculous cure it self But they bewray in themselves some weakness of Faith in that they seem to limit the power of Christ to this gesture of imposing hands upon the deaf man as if he could not otherwise cure him whereas that Centurion Mat. 8. believed that if he did but speak the word c. Observ Observ It is the duty of Christians to be moved with compassion and pity toward such as are in outward affliction or misery as bodily sickness pain deafness dumbness blindness lameness poverty c. and not only to be inwardly moved with compassion toward such but also to shew mercy by the fruits and effects of it toward them by helping relieving and comforting them and doing them all good that may be Job 6. 14. To him that is afflicted pity should be shewed of his friend Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom that is from above is full of Mercy and good fruits not onely of Mercy but of the fruits of Mercy Job 29. 15. He was eyes to the blind and feet to the lame and Paul saith Who is weak and I am not weak 2 Cor. 11. 29. And at the last day the Elect shall be commended and rewarded of Christ for shewing mercy to him that is to his faithful Members in their bodily afflictions and miseries for feeding them being hungry for giving drink to them being thirsty for visiting and comforting them in Prison and Sickness Reasons Reasons 1. We profess to be fellow-Members of Christ's body which is the true Church and People of God therefore as in the natural body there is a fellow-feeling in all the Members toward each other and one is ready to help and relieve another being pained or distressed or weak so must it be among the Members of the Church c. See 1 Cor. 12. 25. 2. We our selves are likewise in the body and therefore subject to like Infirmities Diseases Miseries Therefore as we would have others pity and shew mercy to us so should we c. Heb. 13. 3. Remember them which suffer Adversity as being your selves in the body Use 1 Use 1. To condemn such as are not affected with any fellow-feeling of the outward bodily miseries of others So long as themselves are well in outward health ease and in soundness of body having the use of their senses lims c. they regard not how it is with others though they see and hear of others that are in sickness and pain or which are stricken with loss of lims or loss of senses c. they take it not at all to heart they are not moved with pity towards them so hard-hearted they are no more moved with grief for others bodily miseries nor with compassion on them than if they did not at all concern them Amos 6. 1 6. A wo denounced against such as lived at ease and in pleasure and were not grieved for the affliction of Joseph It was one sin of the Heathen to be unmercifull Rom. 1. 3. A sign that such are no lively Members of Christ's Body the Church because they are not touched with compassion of the miseries of their fellow-Members Again this convinceth such as profess Mercy and Pity in words toward such as are in bodily miseries but shew it not by fruits of Mercy by relieving comforting praying for them c. This is barren and fruitless Mercy like that mentioned Jam. 2. 16. Remember Jam. 2. 13. He shall have Judgment without mercy that hath shewed no mercy Vse 2 Use 2. See how great is the sin of those that instead of pitying and shewing mercy to such as are in outward affliction and misery do rather shew cruelty adding affliction to their affliction Such are they who by their undiscreet carriage do vex and grieve the minds of the afflicted and so add
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
are two 1. That his ears were opened that is The faculty and use of Hearing was restored to him 2. That the string of his tongue was loosed that is The Impediment of his Speech was taken away or the difficulty of it removed and this is proved by a further Effect and Consequent viz. That he spake plain that is he was enabled to speak with ease and freedom of Tongue or he came to have and enjoy the true and right use of his Speech And this argueth that he was not stark dumb before c. Us suprà The second thing in the words is The amplification of these miraculous Effects by the Circumstance of time or the speedy and suddain accomplishment of them In that they were straightway fulfilled that is so soon as ever Christ had used those gestures of putting his fingers into the Ears of the deaf and touching his Tongue c. and had thereunto added his powerful Word And this is added to shew the truth and certainty of the Miracle and the more to set out the greatness of Christ's Power Observ 1 Observ 1 Here is another proof of Christ's God-head c. Observ 2 Observ 2. Here we learn That our Saviour Christ as he is God hath absolute Power and Authority over all diseases and infirmities of Man's body being able to cure and heal them and to restore the body to perfect health and soundness again yea he can do this miraculously and extraordinarily without ordinary means of Physick onely by his Divine Power immediately Thus being upon Earth in the state of Humiliation he was able miraculously to cure such as were deaf and dumb as we see here or to cure such as were born blind and to cure all the most incurable diseases as Leprosies Feavers Palsies bloody-Issues in Women c. Now if he had this Power being on Earth then he hath still the same Power being exalted to Heavenly Glory c. his Arm is not shortned or weakned but rather strengthned by his advancement to the right hand of God c. See more of this Point and the uses of it Chap. 2. ver 12. And Chap. 5. Ver. 29. Observ 3 Observ 3. In that our Saviour did thus miraculously cure this man of his bodily Deafness and Dumbness restoring to him the use of his Hearing and Speech Hence gather that he onely is able to cure such as are spiritually deaf and dumb The same Divine Power is seen in both See Matth. 8. 17. Such as are unable and unfit to hear spirituall and heavenly matters as the Word of God and the Doctrines of it who have deaf hearts and consciences unfit to hear that is to believe and to obey the Word of God Christ alone is able to open the deaf hearts of such by the Power of his Divine Spirit enabling them to believe and imbrace the Word of God and to yield obedience to it Thus he opened the heart of Lydia which before was deaf making her fit to attend to Paul's Doctrine and to embrace and obey the same Act. 16. So also such as are spiritually dumb that is unfit and unable to speak of spiritual and heavenly matters to the Glory of God and to the edifying of others Christ alone can unty the string of their tongues that is enable and teach them by his Spirit how to speak to God's Glory and the edifying of others he onely can furnish them both with matter and words to speak graciously So also such as are unable to speak unto God by Prayer Christ alone can open both their hearts and mouths to pray aright unto God Therefore Luke 11. 1. his Disciples desired him to teach them how to pray and David Psal 51. 15. prayeth to the Lord to open his lips that his mouth might shew forth his praise Thus it is Christ Jesus alone which can and doth cure and heal such as are spiritually deaf and dumb And therefore Isa 35. 5. it is prophecied that in the Kingdom of Christ that is in the flourishing estate of the Church of Christ in the times of the Gospel the Ears of the deaf shall be unstopped and the Tongue of the dumb shall sing c. which is to be understood not onely of the restoring and curing of such as should be taken or possessed with bodily deafness and dumbness but of such especially as should be spiritually deaf and dumb Now How should these be cured but by the Divine Power and Spirit of Christ which he should manifest in and by the Preaching of the Gospel Use Use See what is to be done of those that are spiritually deaf and dumb as we are all by Nature more or less Let them go and seek unto Christ Jesus who miraculously opened the ears of the deaf and the mouths of the dumb when he was upon earth Pray unto him to bore the ears of thy heart that thou mayest be fit to hear that is to believe and obey his Word and pray him to loose the string of thy tongue that thou mayest be able and fit to speak to him in Prayer and to speak to his Glory and the edifying of others Pray with David Open thou my lips c. If he do but touch thy heart and tongue with the finger of his Spirit and say but Ephphatha unto thee that is Do but will that thy heart be opened and thy tongue loosed it shall be done but without the Divine Power of his Spirit it can never be done Straightway his eyes were opened c. Observ Observe the truth and certainty of this Miracle that it was wrought immediately by the Divine Power of Christ as he was God and not by any natural or ordinary means whatsoever for then it could not have been wrought thus suddenly and speedily so soon as ever Christ had uttered the word Ephphatha for in all cures of the body which are wrought by means there is some space of time required for the means to shew their natural Power and Vertue to effect the cure But it was not so here which therefore proveth it to be truly miraculous and serveth to strengthen our Faith in the Divine Power and God-head of Christ and in the truth of the Doctrine of Christ which was sealed from Heaven by this and many the like Miracles Mark 7. 36 37. And he charged them that they should tell no man but the more he charged them so much Aug. 25. 1622. the more a great deal they published it And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak IN these two last Verses of this Chapter the Evangelist layeth down the Consequents of the Miracle of Christ wrought upon him that was deaf and half-dumb The Consequents are these four 1. The charge given by our Saviour unto the party cured and to those that brought him to Christ that they should not divulge the Miracle 2. Their disobedience to his charge and violating
shun the same Now in this 16 Verse the Evangelist noteth the ignorance and infirmity of the Disciples in misconceiving the former admonition which they discover by their words uttered in reasoning together about the matter They reasoned among themselves saying It is Because we have no Bread By which words it appeareth how much they were mistaken in Interpreting Christ's words For whereas his meaning was as we have heard to warm them of the corrupt Doctrine and erroneous Opinions of the Pharisees and Herod they so understand him as if his purpose were to warn them that in this their present necessity and want of Bread they should not seek to the Pharisees or to Herod or the Herodians for Bread nor to eat Bread at their Tables forasmuch as they were the professed Enemies of Christ but that they should rather be content to faint and suffer Hunger than to seek for Bread to such profane and wicked Enemies of Christ Now although this at first sight may seem a plausible construction of Christ's words especially considering what is said second Epist Joh. ver 10. touching the forbearance of all outward communion with false Teachers Yet it is clear by our Saviour's sharp Reproof of them in the Verses following That they were greatly to blame and very faulty in so understanding him And the greatness of their fault and infirmity may better appear if we consider the Grounds and Originall Causes of this their misconstruction of Christ's words Namely 1. Their earthly mindedness being too apt to have their minds run upon things of this Life and to be over-carefull for them especially now when they perceived their present want of Bread which Earthliness of mind hindred them from raising their minds to the Spirituall understanding of Christ's words 2. Their infidelity and distrust of Christ's care in providing for them in this their want of Bread which made them fearfull that they should be in great distresse for want of it especially in the Wilderness or Desart place whither they were now going by Ship And this moved them so to understand the words of Christ as if he warned them that notwithstanding the great distresse they were like to be in for want of Bread yet they should not for all that eat of the Bread of the Pharisees or Herodians Now this infidelity and distrustfulness of Christ's Care and Providence in their present want must needs be a great fault and infirmity in them at this time considering the excellent means they had hitherto to confirm their Faith as Christ's Sermons and Conference from time to time and his Miracles especially those two late Miracles which he had wrought in feeding not onely them but so many thousands besides of the People with so few Loaves and Fishes as we heard Chap. 6. and in the beginning of this Chapter And hence it is That our Saviour doth so sharply reprove them for this their infidelity or weakness of Faith as being the main Cause of their misconceiving him as we may see Matth. 16. 8. He said unto them O ye of little Faith why reason ye among your Selves because ye have brought no Bread Generall Doctr. That the best Christians in this life are not free from infirmities and sinfull corruptions but are tainted with them Christ's own Disciples do here discover sundry Infirmities and Corruptions as ignorance and dulness to conceive Christ's admonition earthliness of mind infidelity c. So at other time also See this Point handled Chap. 3. 31. Particular Observ 1. In that the Disciples misconceived Christ's admonition We learn this That we are all by Nature very dull and hard to conceive things Spirituall and Heavenly which concern God's Glory and our Spiritual Good when they are taught or shewed unto us 'T is true of all sorts of persons by Nature even of good Christians renewed and sanctified by Grace yet so far forth as they are in part unrenewed they are dull and hard to conceive Spirituall and Heavenly things as the Doctrine of the Word of God and the Heavenly Truths contained in it Christ's own Disciples were hard to conceive many things which he taught them in his Sermons and private Conference So Chap. 4. 10. we heard that they were not able to conceive the Parable of the Sower touching the divers sorts of Hearers of the Word till he had Interpreted the same unto them So at others times as Matth. 15. 16. where he reproveth Peter and the rest for their ignorance and dulness to conceive his Doctrine saying Are ye without understanding So Luke 18. 34. Though he plainly foretold them of his future Passion Death and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken So Hebr. 5. 11. the Apostle tells the Faithful That they were dull of hearing that is slow and hard to conceive the Doctrine of Christ which he was to teach them Now if this be true of good Christians already in part sanctified and enlightned by the Spirit of God how much more of such as are yet wholly unregenerate 1 Cor. 2. 14. The naturall man receiveth not the things of God neither can he know them c. See this in Nicodemus a chief Pharisee and a Master in Israel yet how hard was he to conceive the Doctrine of Regeneration Joh. 8. Reas 1 Reas 1. The minds and understanding of all men by Nature are blinded and darkened with ignorance in matters of God This is one part of Originall sin which is in all by Nature Eph. 4. 18. Gentiles by nature have their Cogitations darkened with ignorance c. Reas 2 Reas 2. The knowledge which the best Christians in this Life have in Spirituall things is imperfect and mingled with much ignorance 1 Cor. 13. 9. We know in part This Reason concerneth the Regenerate onely Vse 2 Vse 1. Teacheth us every one to labour to see and feel our Naturall Blindness and Dulness to conceive things Spirituall and heavenly taught us in the Word of God or by his Ministers out of the same We are not so hard by a great deal to conceive Earthly matters of this Life as to understand Spirituall and Heavenly In Earthly matters many are quick and nimble to conceive them but in things Spirituall which concern God's Glory and our spiritual Good Salvation how hard and slow are we to conceive and understand them yea the best of us and such whose minds are in some measure enlightned to see them yet so far forth as we are still in part unrenewed how blind are our minds in the things of God How slow and hard to conceive them What Mysteries and Riddles do they seem unto us yea to such as have best wits and are quickest of apprehension in other matters yet how dull and hard is it to conceive spiritual things c. Labour more and more to see and to be humbled for this our natural blindness in matters of God
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
unto the Cities of the Gentiles as here and Chap. 7. 24. He came into the borders of Tyre and Sidon Cities of the Gentiles to preach and work Miracles Now by this He did declare and testify that although he was not called to preach to the Gentiles neither was the due time yet come in which the means of Salvation was to be revealed to them for that was to be done after his Ascention into Heaven by the Apostles preaching yet that he was ordained and sent to be a Saviour to the Gentiles as well as to the Jews and that it was his will and purpose hereafter to reveal unto them the means of Salvation though the due time was not yet come Interim by coming so near to the Gentiles in his own person he did put them in hope of his coming nearer to them afterward by the Ministery of his Apostles See before Chap. 7. Ver. 24 c. Now followeth the place where our Saviour had this conference with his Disciples touching the opinion which themselves and others had of his person It was by the way as they travelled into the Coasts of Cesarea Philippi Observ Observ That we should take all good occasions and opportunities of Time and Place to confer with others touching spiritual and heavenly matters Thus did our Saviour here take the opportunity of conferring with his Disciples touching the belief and perswasion they had of his own person as he travelled with them by the way So at other times when he was alone with them he used to take occasion to confer and talk with them of holy matters either asking them questions about matters of religion or taking occasion to instruct them in such things as they were yet ignorant of In the like manner the Disciples themselves used often to take occasion to confer with Christ their Master by asking him questions touching spiritually and heavenly matters and seeking instruction and resolution of their doubts from him So Mark 4. 10. when he was alone they that were about him with the Twelve asked him the meaning of the Parable of the Sower And ver 34. when they were alone he expounded all things to his Disciples Matth. 24. 3. As our Saviour sat upon the Mount of Olives the Disciples came to him privately to confer with him about the time of the destruction of the Temple and end of the World To teach us that we ought in like manner to take all occasions and opportunities of Time and Place to confer with others touching holy and spiritual matters Deut. 6. 6. These words shall be in thy heart c. Thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Luke 24. 14. The two Disciples journeying from Jerusalem to Emmaus took occasion by the way to talk together about the Resurrection of Christ and the manner of it which they had then newly heard of though they did not yet believe the same So Acts 8. 30. Philip took occasion by the instinct of the Spirit to joyn himself in conference with the Eunuch as he rode by the way in his Chariot questioning with him about the meaning of a place of Scripture in the Prophet Esay which the Eunuch was then reading in his Chariot whereupon the Eunuch himself took occasion also further to reason and confer with Philip about the same Vse 1 Use 1. For reproof of such as neglect good opportunities of holy conference with others in private having little or no care or desire to take such occasions offered Many are forward to confer and talk of worldly matters omitting no opportunity to talk of their Farms Money Commodities Corn Cattel c. never well but when they are reasoning about these willing to take all occasions to talk of them But they can find no time or but very little for holy and religious conference matters of the World thrust it out c. The cause is Ignorance in many and in others want of Grace in the heart for out of the aboundance of the heart c. Others are worse then the former For instead of holy conference they give themselves to vain and idle talk or else which is yet worse to profane and wicked conference or to filthy and rotten communication c. Vse 2 Use 2. To exhort and stir us up to watch all good opportunities of Time and Place for holy and spirituall conference one with another in our Journyes as we travail by the way with others In our Houses and at our Tables at meetings of Friends together to spend some of the time at least in holy conference and reasoning together of holy matters and asking profitable questions of the meaning of some place of Scripture or some case of conscience c. So also when men are at their work and labour in the Fields or else-where they may sometimes take occasion to confer with those that labour with them about some spiritual matters c. Motives to take all good occasions for holy conference with others 1. It is mentioned in Scripture as one special property of the godly Mal. 3. 16. Then they that feared the Lord spake often one to another c. 2. God himself doth take special notice of such holy conference and is well pleased with it Mal. 3. The Lord harkened and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord c. Luke 24. While the two Disciples were talking together c. Christ joyned himself c. 3. Consider the singular fruit and profit to be reaped by such holy Conference it being a special means not onely to increase knowledge but also to build us up and to further us in holy practise Hebr. 10. 24. Let us consider one another to provoke unto love and to good works Not forsaking the Assembling c. but exhorting one another c. It is also a means to prevent sin in our selves and others especially some dangerous sins as apostacy security hardness of heart c. Hebr. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily lest any be hardned c. It is also a means to strengthen and comfort one another in all Troubles and Distresses outward and inward 1 Thess 5. 11. Comfort your selves together and edifie one another as ye do Now followeth the Conference it self Mark 8. 27 28. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked his Disciples saying unto them Whom do men say that I am And they answered John the Baptist May 22. 1625. but some say Elias and others one of the Prophets IN these two Verses and the two next that follow is laid down by the Evangelist a Conference which our Saviour
and take notice in some measure of the contrary Errours and false Doctrines holden against the Truth and to shun and avoid the same They had not need to be strangers in the Scriptures nor yet to content themselves with a small and slender knowledge therein but to labour that the Word of God may dwell in them plenteously in all Wisdom Col. 3. 16. They had not need to be Babes in Knowledge or unskilful in the Word of Righteousness but to have their senses exercised in the Scriptures to discern good and evill to discern both truth and falshood by the light of the written Word Hebr. 5. 13. This therefore should stir up all sorts of Christians to the searching of the Scriptures and dilident study of the Word of God that they may not onely be grounded in knowledge of the Truth but able also to discern and avoid such damnable Errours and Heresies as are contrary to the truth and which tend to the overthrow of it Especially Ministers of the Word had need be well-studied in the Scriptures and to be mighty in them as Apollos was Act. 18. 24. else how shall they not only hold the Truth and teach it to others but also be able to discover and confute Errours and false Doctrine and to teach others how to shun and avoid the same He must be a Scribe well-instructed to the Kingdom of Heaven Mat. 13. 52. Now followeth the Answer of the Disciples They answered John the Baptist but some say Elias and others One of the Prophets They mention three several erroneous Opinions which were holden of Christ The first of those that thought him to be John the Baptist The second of those that thought him to be Elias the Prophet The 3d. of those that held him to be one of the other old Prophets risen again Luke 9. 19. Besides these there is also a fourth Opinion added Mat. 16. of those that held him to be the Prophet Jeremy But I will here speak only of the three former mentioned by St. Mark 1. Some held him to be John Baptist Of this Opinion was Herod the Tetrarch of Galilee as we heard before Chap. 6. for he having not long before beheaded John in Prison and afterward hearing of the Miracles wrought by Christ did out of the guiltiness of his Conscience begin to be perplexed and to fear that John Baptist was risen again from the dead and did those mighty Works And of the same Opinion were others also as appeareth Luke 9. 7. He was perplexed because it was said of some that John was risen from the dead c. 2. Some said He was Elias they thought that Elias the Prophet who was so long before taken up into Heaven was now returned to live upon Earth again Luke 9. 8. It was said of some that Elias had appeared For the better understanding hereof know that the Jews and particularly the Scribes in our Saviour's time held this opinion of Elias the Prophet that he was to return in Person and to live upon the Earth again before the coming of the Messiah Matth. 17. 10. Why say the Scribes that Elias must first came and Joh. 1. 21. They asked John Baptist whether he were Elias If he were not the Christ Now this erroneous conceipt was grounded upon a false exposition of a place of Scripture Mal. 4. 5. See before Chap. 6. 14 15 c. The same errour they still hold at this day 3. Others said He was one of the Prophets that is one of the old Prophets risen again ut suprà dictum Now in what sense or how some of the People did think Christ to be John Baptist risen again and others that he was one of the old Prophets risen again is somewhat doubtful But it seems most probable that the Jews in our Saviour's time were infected with that heathenish Errour of Pythagor as Plato and other Philosophers of the Gentiles which they held touching the transmigration of Souls that the Souls of men dying do pass from one body into another and so come to live upon Earth again after death in other new bodies Vide suprà Cap. 6. ver 14. c. And this is the more probable because the Jews are reported by their own Authors to hold the like opinion at this very day viz. that every man is born three several times and so that his Soul comes to live in three severall bodies one after another See Purchas his Pilgrimage page 182. Observ 1 Observ 1. That there have been in all Ages of the Church sundry different Sects and maintainers of Heresies and corrupt Opinions in matters of Religion Though there hath been alwayes and is but one truth yet are sundry Errours and corrupt Opinions held against the truth Thus in our Saviour's time there were sundry different Sects as the Pharisees Sadduces and Herodians all differing in Opinion and holding opposite Errours The Pharisees held many corrupt Traditions contrary to the written Word of God by which they made void the Word of God so far as lay in them as we heard before Chap. 7. The Sadduces denyed the Resurrection and held that there is neither Angel nor Spirit wherein they differed from the Pharisees Act. 23. 8. which was the cause of great dissension between those two Sects as appeareth Ver. 7. The Herodians were another Sect differing from both the former who held Herod the Great to be the Messiah as we heard before Ver. 15. of this Chapter Yea there were in our Saviour's time sundry different Sects and erroneous Opinions touching one and the same matter of Faith as here wee see that touching the Person of Christ there were sundry different Opinions and all false and erroneous Some holding him to be John Baptist some Elias c. So was it in the Apostles dayes afterward there were sundry different Sects and Errours maintained against the truth in matters of Religion as those Jews which held a necessity of Circumcision and other Ceremonies after the death of Christ also the Sect of the Nicolaitans holding Fornication to be no Sin who are mentioned Rev. 2. 6. Also Ebion and Cerinthus with their Followers who denied the God-head of Christ Also those that followed Simon Magus the Sorcerer in the City of Samaria holding him to be some extraordinary great Person and to be indued with Divine Power See Act. 8. 10. So afterward in succeeding Ages How many different Sects and Followers of corrupt Opinions in Religion do we read of in the times of the ancient Fathers St. Austin in his Book De Haeresibus reckoneth up the Errours of 90 several Sects or kinds of Hereticks which had been in severall Ages from the Apostles dayes until his own time So in these times of ours there are also many different Sects and maintainers of corrupt Opinions in matters of Religion as Turks Jews Papists Lutherans Anabaptists c. Reasons Reasons 1. God hath decreed to permit such different Heresies and Errours to be holden for the better
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
Christs person that he did believe him to be the true Messiah and Saviour of mankind promised in the old Testament and foretold by the Prophets and consequently that he was both able and willing to help and relieve him in his present misery by restoring his sight unto him Further it is probable that this was the common title by which the Messiah was usually called and known amongst the Jews in our Saviours time as may appear by comparing this place with other places of the Evangelists where the same title is given unto him as Matth. 9. 27. and Matth. 15. 22. The reason is because he was to be born of the seed and posterity of David as was foretold by the Prophets Jer. 23. 5. Behold I will raise unto David a righteous branch c. Quest Quest How came this blind man to know and believe that this Jesus was the Messias Answ Answ 1. By the fame of his Doctrine and Miracles which he had heard of 2. By the special motion and instinct of the Spirit of God working this faith in his heart Observ 1 Observ 1. This poor blind beggar knew more of Christ's Person than the Learned Scribes and Pharisees and other great men amongst the Jews did at that time viz. that he was the true Messias c. Which teacheth us That God doth sometimes reveal the mysteries of faith or doctrine of Christ and of the Gospel to poor and mean men and hideth it from the great men of the World yea he doth often and usually thus Luke 10. 21. I thank thee O Father sayes our Saviour Christ that thou hast hid these things from the wise and prudent and hast revealed them to babes c. This the Lord doth to shew that he is no respecter of persons in revealing the knowledg of his Will unto men Use 1 Use 1. See the reason why a poor or mean Christian may sometimes see more of the truth in matters of Faith and Religion than others that are great men of the World It is because the Lord doth often reveal the mysteries of his Will to such mean persons and doth hide the same from great ones c. Vse 2 Vse 2. Teacherh us not to despise or reject the judgment of the poorest or meanest Christian in matters of Faith and of Religion but to embrace and esteem well thereof seeing God may and doth-sometimes reveal more to such a one than he doth to men of great learning and accompt in the World Observ 2 Observ 2. Jesus the Son of the Virgin Mary is the Christ or true Messiah and Saviour of the World promised of God and foretold by the Prophets in the Book of the Old Testament in that he was born of the seed of David according to the flesh Rom. 1. 3. as it was foretold by the Prophets that the Messias should be This we may learn here of the blind beggar who truly believed and confessed him to be the Son of David in this sense And this is the very summe of the History of the Gospel for proof whereof the four Evangelists have severally written the same for confirmation whereof all the Miracles of Christ were wrought Joh. 20. 30. Many other signs truly did Jesus c. which are not written But these are written that ye might believe that Jesus is the Christ c. Vse Vse To confirm our Faith in this truth touching the Person and Office of Christ that he is the true Messias and only Saviour and Redeemer of Mankind and to cause us to seek salvation in and by him alone renouncing all other means there being no Name under heaven given among men whereby we can be saved but only the Name of Jesus Act. 4. 12. But of this often before Observ 3 Observ 3. In that he calleth Christ the Son of David thereby professing his faith in him That he believed him to be the true Messiah and consequently such a person as was both able and willing to grant his Petition hence we may learn That in all prayers which we make to God we must have faith to believe and be perswaded of God's power and goodness that he is such a God as is both able and willing to hear and grant our requests so far as is good for us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Therefore in the Preface of the Lord's Prayer we are taught to say Our Father which art in Heaven c. By which words we profess our faith both touching the power of God tâ—at he is able to hear us as being in Heaven and touching his goodness or mercy that he is willing and ready to hear us as being our Father in Christ c. This faith and perswasion of Gods power and goodness we must labour to find and feel in our selves in all our prayers which we make to God or else we can never pray with any true comfort or confidence to be heard and to receive the things we ask Now that we may believe the power of God that he is able to hear us we must consider that he is All-mighty and therefore able to do above all that we ask or think as it is Ephes 3. And that we may believe his goodnesse and mercy that he is willing and ready to hear and help us we must meditate of the greatness and riches of his mercy and of his gracious promises which he hath made to such as call upon him in truth as also touching the Merits and Worthiness of Christ for whose sake he hath promised to hear us Now followeth his Petition Have mercy upon me He doth not at first express his particular Request which was to have his sight restored to him as he saith afterward Verse 51. but he doth first in general intreat Christ to have mercy on him that is to shew his free and gracious pity and compassion on him in helping and relieving him in his present misery He doth not plead any merit or worthiness of his own but acknowledging his misery flyeth unto the mercy of Christ for help grounding his faith hereupon Observ 1 Observ 1. The first and principal thing to be desired and sought of us in all afflictions and miseries is God's free and gracious mercy that we may be partakers of it and that it may be extended toward us The first thing which this poor blind man craves of Christ is his mercy So the Saints of God in their afflictions and miseries have used in the first place to sue to God for his mercy David Psal 4. 1. Have mercy upon me and hear my prayer and Psal 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee c. till these calamities be over-past Reason Reason God's free mercy is the ground and cause of all help comfort and deliverance which we desire or expect from him in our troubles and miseries As
some things as in such as are agreeable to reason but in all things even in such as are opposite and contrary to reason Now this is no easy matter to do but very hard forasmuch as we are all apt to follow our own natural reason and to be guided by it in our practice yea we are much addicted and wedded to it Rom. 8. 5. They that are after the flesh do mind or savour the things of the flesh Thus we do all by nature Now the Wisdome of the flesh is enmity against God as ver 7. of the same Chapter Therefore in obeying Christ we must deny our reason and go against it which is hard to do Vse 2 Use 2. Labour for this true obedience of Faith that is to yield obedience to the word and command of Christ not onely in things agreeable to reason but in things contrary to it as many things are which Christ doth command us in his Word For example he commands us to love not onely our friends but enemies to do good against evill to forgive wrongs and not to seek revenge but to suffer two injuries rather than seek to requite one He commands us to deny our selves and to take up our Cross and follow him He commands us to forsake our goods friends and life it self for his sake and the Gospells c. Now all these are things against nature and natural reason and to a natural man seem most absurd and ridiculous yet must we in all these if need be yield obedience to the word and command of Christ if we will indeed approve our selves to be his true Disciples We must not in these cases hearken to reason nor consult with flesh and bloud but renounce our carnal reason yea trample it underfoot that we may obey the word of Christ and be subject to it We must bring our natural imaginations into captivity to the obedience of Christ 2 Cor. 10. 5. we must here become fools that we may be wise 1 Cor. 3. 18. we must deny our own carnall Wisdome and reason that we may be obedient to the will of Christ which is our true Wisdome even in things contrary to reason c. Observ 2 Observ 2. In that the two Disciples being plainly and expresly commanded by Christ to go c. do not move any question or doubt nor object any thing as they might have done against that which he enjoyned them though it was a matter against reason neither do they demand any reason c. but do simply and absolutely yield obedience therein Hence learn that we are simply and absolutely to obey Christ in such things as he doth plainly and expresly require of us in his Word without moving any doubts or objectionâ— of carnal reason against the same and without demanding any reason of such things as are enjoyned us we are to rest in the will of Christ which is and ought to be reason enough to us for the doing of any thing which he requireth though otherwise it seem never so contrary to our own natural and carnall reason As Luther sayes of Faith that we must clausis oculis ingredi tenebras Fidei so may it be said of obedience to the Word of Christ c. Which serves for reproof of such who when they are taught and urged to the practice of any duty which Christ doth expresly command and require of them in his Word especially if it be hard and difficult and such as doth cross the corruption of their nature they are full of questions and doubts arising from natural reason and many carnal objections they have against that which is taught and required of them to hinder them in obedience to the Word of Christ But this is an evill and dangerous sign of Hypocrisy to be so forward to move doubts and objections of carnal reason against that which is plainly taught and enjoyned us in the Word of Christ Let every one take heed of it and know that this is nothing else but to lay snares and stumbling blocks in thy own way to hinder thee in obedience to the Word of Christ to which thou art bound to yield absolute obedience c. So much of the obedience of the two Disciples to Christ's command in going to fetch the Asses Colt c. Now further from the readinesse and willingnesse of the owner to let the Colt go upon the words of the Disciples c. ver 6. Observ 1 Observ 1. Another evidence and proof of the Divine power of Christ whereof we heard before in part upon the three first verses viz. this that he had absolute power over the minds and wills of men while he was on earth to move and incline them which way it pleased him Thus he did here by the power of his Divine Spirit so work upon the mind and will of the owner of the Colt that he caused him willingly to dismiss the same unto him so soon as the Disciples did but tell him that the Lord had need of him For as iâ— was the immediate power of God which moved the Egyptians so willingly to lend their Jewells c. to the Israelites departing out of Egypt Exod. 12. So was it here the immediate work of Christ's Divine Spirit to move the owner of the Colt to lend him so willingly to Christ upon the bare word of the two Discipleâ— c. The same Divine power over the minds and wills of men our Saviour shewed at other times as Mark 14. 15. In causing the good man of the house so readily to offer them a convenient chamber in his house for our Saviour and his Disciples to eat the Passover So in causing the Disciples when they were first called to leave their Callings and their goods and friends to follow Christ as we heard before Mark 1. and Matth. 9. 9. He caused Levi to give over his office of a Publican and immediately to follow him See this also in his â—udden converting of the Thief upon the Cross c. So in causing the Officers of the High Priests upon his bare word spoken to let the Disciples go away without danger when their Master was apprehended Joh. 18. 8. Now as our Saviour had this power over the minds and wills of men while he lived on Earth in the state of humiliation so now much more since his Ascension into Heaven there to sit at the right hand of God he hath the same power This power he shewed in the Conversion of Saul Act. 19. and of Lydia Act. 16. Use 1 Use 1. To confirm our faith in the truth of Christ's Godhead c. But of this before upon the former Verses Use 2 Use 2. Seeing Christ Jesus the Son of God hath absolute power over the Minds and Wills of men to incline and move them and to turn and change them as he pleaseth this may teach us not to despair of the conversion and repentance of such as do yet live in ignorance and unbelief yea in grosse sins for
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
the practice of faith or in any part of our Christian course but that we may with courage and resolution break through all impediments fighting the good fight of faith c. Vse 2 Use 2. To comfort us when we meet with many or great Discouragements to hinder us from believing in Christ and from shewing our faith in prayer by seeking to him in our necessities and distresses Though we find discouragements within us from our own corrupt and unbelieving hearts and without us stirâ—ed up by Satan and the World yea though God himself seem to discourage us by hiding his face and seeming deaf to our prayers yet no cause is there for us to cast away our faith or confidence for this is God's usual dealing with his Saints and Servants to suffer their faith to be thus opposed with great difficulties discouragements and hinderances in this life c. Now followeth the third Preparative to the Miracle viz. the strength of Faith shewed by this blind man in breaking through the former discouragement in that it is said He cryed so much the more earnestly unto Christ saying Jesus thou Son of David c. Observ Observ The nature of true Faith that the more it is opposed by difficulties and discouragements the more it groweth and worketh So far is it from being vanquished by opposition c. See before chap. 7. ver 28. Like the Palm-tree which the more waight is hung upon it the more it groweth or like fire which the more it is pen't up the more it striveth to break out Use 1 Use 1. See the excellency of this Grace of true Faith in Gods children in that it is not discouraged or overcome by any difficulties or discouragements in apprehending Christ and the promises of God in him but resisteth and overcommeth all 1 Joh. 5. 4. The victory which overcommeth the World An invincible Grace Our shield which quencheth all fiery darts of Satan c. called pretious Faith c. more pretious then Gold c. Use 2 Vse 2. By this try whether our Faith be true Faith examine whether by it we can resist and break through discouragements and hinderances which we meet with in our Christian course and whether it be so far from being vanquished in time of tryal and opposition that it rather groweth and worketh more powerfully and effectually in us Now followeth the fourth Preparative to the Miracle viz. the effects and consequents which followed upon the blind mans renewing of his sute to Christ The consequents are these 1. Our Saviours standing still to hearken unto him as also his commanding him to be called unto him 2. The peoples calling of him and encouraging him to go to Christ ver 49. 3. The blind mans readiness and forwardness shewed in going to Christ He cast away his garment rose c. ver 50. 4. Our Saviours answer to his sute and supplication made before unto him demanding what he would have him do for him 5. The blind mans answer to that demand expressing his particular request which was that he might have his sight restored to him ver 51. Of the first And Jesus stood still Though at first he seemed not to hear or regard his cry and supplication to him yet now upon the redoubling of his sute with so much earnestness he standeth still shewing hereby his readiness to hear and grant his sute And commanded him to be called Though he could have wrought the Miracle upon him being absent as he did upon the Centurions servant Matth. 8. and the Rulers Son Joh. 4. yet he rather calls him unto him to the end that by this means the Miracle might be the more openly taken notice of Observ 1 Observ 1. Though the Lord do not at first hear our Prayers made to him in our necessities and distresses but seem deaf unto them yet if we persevere in seeking to him he will at length shew that he heareth and regardeth us Thus did our Saviour to this poor blind beggar See before chap. 7. ver 29 30. Mark 10. 49. And they call the blind man c. Aug. 23. 1629. Observ 2 Observ 2. THe power and efficacy of Faith and of true Prayer of Faith is that it doth much move the Lord and prevail very far with him for the obtaining of his favour and good will towards us and of those blessings we stand in need of yea for the obtaining of great and extraordinary blessings such as this was which this blind man sued unto Christ for even the Miraculous restoring of his sight to him Though this was a great and extraordinary mercy yet upon his earnest supplication our Saviour is so moved that he suddenly stands still on the way where he was going in haste and shews himself ready to hear and grant his sute and therefore commands him to be called to him See how powerfull with the Lord the true Prayer of Faith is of what force it is to move him to hear and help us in our necessities Jam. 5. 16. The fervent Prayer of a Righteous man availeth much c. Now it cannot be the Prayer of a Righteous man much less fervent unless it be made in Faith Therefore also ver 15. The Prayer of Faith shall save the sick c. Examples of this power and efficacy of the Prayer of Faith Jacob wrestling with God Hos 12. 3. The Prayer of Moses so prevailed with God that so long as he held up his hands to God Israel had the victory over Amalek c. Exod. 17. The Prayer of Eliah was of such power with God that by it he first obtained of God that there should be no rain for three years and a half and then praying again he obtained rain c. Jam. 5. At the Prayer of Joshua the Sun stood still in the firmament till Israel had the victory of their enemies Josh 10. Upon the Prayers of Paul and Silas Act. 16. they were miraculously delivered out of Prison So Peter also upon the Prayers of the Church Act. 12. Use 1 Use 1. To encourage us to diligence and constancy in this duty of Prayeâ— and calling upon God in all our necessities and especially to labour for true Faith in our hearts to believe that God in Christ accepteth our Prayers and is both able and willing to hear us for his promise sake c. this Faith is that which gives strength and life to our Prayers Labour therefore for it and shew it by frequency and constancy in Prayer upon all occasions remembring how powerfull the true Prayer of Faith is with God what force it hath to move him to hear and help us in our necessities and to obtain at his hands the greatest blessings for Soul and body By it we wrestle with God and prevail c. It is never made in vain but is alwayes effectual either for the obtaining of that we desire or else of something else which is better for us He alwayes hears us either ad voluntatem
or ad salutem Hence it is that we are so often in Scripture exhorted to diligence and constancy in this exercise as Ephes 6. 18. Pray alwayes with all Prayer and supplication in the Spirit c. Use 2 Use 2. This should also move us to desire and crave the faithfull Prayers of Gods servants for us seeing the Prayer of Faith is so effectual to prevail with God Paul doth often desire the Churches to pray for him yea to strive with God by Prayer for him Rom. 15. 30. Now if he had need of the Prayers of others much more We c. Now followeth the second effect or consequent And they call the blind man c. Some think this to be understood of the twelve Disciples or Apostles of Christ which were present that they onely did call the blind man and encourage him to go to Christ in hope of obtaining his sute but nothing hinders but that we may understand it also of the multitude or common-people which were now with Christ at least of some of them that although at first they went about to discourage the blind man in his sute yet now perceiving that our Saviour stood still and began to hearken to him and gave command that he should be called to him they change their minds and do presently call and encourage him to go to Christ c. Observ 1 Observ 1. Though the Lord do for a time suffer the Faith of his Saints and Servants to be tryed and exercised with great difficulties and discouragements which discourage them in the practice of Faith and in Prayer to God c. yet he will not alwayes suffer this but will in due time remove and take away those discouragements and in stead thereof send means of great comfort and incouragement to confirm and strengthen their Faith 1 Cor. 10. 13. God is Faithfull who will not suffer you to be tempted above that ye are able but will with the temptation make a way to escape c. yea the Lord can and will if he see it good turn and change those things which before were means of discouragement to them to become means of comfort and encouragement to them As here he so provided that those who at first did hinder and discourage this blind man by forbidding him to cry unto Christ for mercy should soon after comfort and encourage him to go to Christ c. Like Job's friends who at first discouraged him were afterward a comfort to him Job 42. 11. Use Use This must teach us not to be dismayed or to cast away our Faith and confidence in Gods mercy in time of tryal nor to faint in Prayer though we meet with never so great difficulties and discouragements but to persist and persevere still in the practice of Faith and Prayer to God knowing that he will at length and in due time remove all difficulties and discouragements which hinder our Faith and will send means of comfort to us to strengthen our faith so much the more by how much the more it hath bin for a time opposed Observ 2 Observ 2. Such as have bin a means to discourage and hinder others in good duties when they come to see their fault and offence in so doing ought to be so much the more carefull for time to come to encourage and further those in well-doing whom before they have hindered So here those who at first did forbid the blind man to cry unto our Saviour now they comfort and encourage him c. Paul having before his Conversion Persecuted the Church and so hindred men from believing and professing Christ afterward was the more zealous in Preaching Christ c. Now followeth the third consequent The ready obedience performed by the blind man to the command of Christ calling him unto him Casting away his Garment he rose c. He cast off his garment that it might not hinder him in making speed to Christ which shews his readiness and forwardness and what haste he made to Christ out of the earnest desire he had to obtain his sute that is to have his â—ight restored to him Observ 1 Observ 1. How ready and forward we should be in going to Christo for help and relief in our necessities and miseries whensoever he calls us to come unto him We ought most readily and willingly to go unto him by Faith and by Prayer for help and relief in all our necessities and that without delay even then when he calleth and requireth us to come unto him Thus did this blind man and thus ought we to do after his example Now Christ doth call us to come unto him at all times whensoever we are in distress or misery outward or inward of mind or body whensoever we stand in need of help and comfort from him but especially then when we are in greatest necessity or misery when our necessities and miseries do most of all press us then especially doth Christ Jesus the Son of God call us to come unto him for help comfort and deliverance So when we are inwardly distressed in Conscience feeling the burthen of our sins and Gods wrath Matth. 11. 28. Come unto me all ye that labour c. And I will give you rest c. So in outward troubles and necessities he calls us to come to him by Faith and Prayer for help and relief promising to give it us Matth. 7. 7. Ask and it shall be given you c. Therefore at all such times we are most readily to go unto him by Faith and Prayer for help and relief yea to make haste unto him as this blind man did with the feet of his body so we with the feet of our hearts and affections c. Use Use For reproof of such as are slack and negligent in going to Christ by Faith and Prayer for help and relief in their necessity Being in misery they use other means for help and comfort they seek to men they send for their friends or to the Physitian in sickness c. relying upon these means but have not hearts to go and seek to Christ at least they are not so ready and forward to do this as they should be they do not make such haste to God and unto Christ by Prayer as they should doing this in the first place but they delay and put off this most necessary duty of Prayer by which they should go to Christ for help relief and comfort in all necessities and miseries of Soul and body Though he graciously call and invite them to come unto him at all times and in all their wants c. yet they are slack and negligent in going and seeking to him delaying time and neglecting opportunities of seeking and finding help and comfort in their miseries c. Oh how great enemies are these unto themselves who being called by Christ the Son of God to come unto him for help in all necessities and troubles refuse to go unto him c. As he saith in another