their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
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
Hypocrisy and for evil Ends did testify his dislike and detestation of this their Hypocrisy by rebuking them sharply for so much the words in the original imply Hence we learn that when we see God dishonoured by sin we should shew our dislike of it and not seem to approve of the Offenders nor to countenance them in it This dislike is to be shewed either in words by reproving the Offender if we have a Calling to do it and if there be hope of doing good by it or else otherwise by some outward gesture as by an angry or sad countenance such as our Saviour did shew towards the Pharisees as we heard upon Ver 5. of this Chapter Ephes 5. 11. Have no fellowship with unfruitful works of Darkness but even reprove them rather this is to be done either openly and plainly in words or at least more closely by our outward gesture and carriage shewing our dislike of sin when we see and take notice of it in others The Reason is because by this means we shew and approve our Zeal for God's Glory when we testify our Dislike and Detestation of that dishonour which is done unto him by sin Use Use This reproveth such as have so little zeal for God's Glory that they can well enough bear with sin in others and wink at it shewing no hatred or dislike of it by word or gesture And much more this condemns such as by word or gesture do approve and countenance the wicked and such as dishonour God by sin The sin of the Heathen was Rom. 1. ult They not onely did wickedly but favoured those that did so Observ 3 Observ 3. Lastly in that our Saviour refuseth this honour which the wicked Spirits seem to yield to him in professing him to be the Son of God because the time of the clear and full manifestation of his Glory was not yet come by this we are taught that we ought not ambitiously to seek after our own honour and reputation in the World unseasonably we must not seek after such honour as belongs not to us or which doth not at this time belong to us Nay so far should we be from this that we should not accept of such honour if it be given us of others Though this honour to be accompted the Son of God did belong to our Saviour Christ yet because the due time was not yet come where in it was fit that he should be commonly known and clearly manifested to be the Son of God therefore he forbids the Devils to publish this and to make it common And for the same Reason he often forbad those that were miraculously cured of diseases by him to publish those his Miracle not that he would not have them known at all but because the time was not come in which it was fit for the Glory of his God-head and divine Power manifested by them to be fully and clearly know In the mean time therefore he would not take this Glory to himself See Matth. 17. 9. This shews how far we should be from ambition and from seeking or taking to our selves the honour that belongs not to us or out of due time John Baptist would not be accompted the Messiah though he might â—oh 1. 20. And the Apostles would not suffer the People to give them that honour which was not due to them as we see Act. 3. 12. and Act. 14. 15. David professeth of himself Psal 131. 1. that he did not exercise himself in great matters c. He was not ambitious of greater honour than did belong unto him And the contrary to this Jeremy reproveth in Baruch when he sought it unseasonably Jerem. 45. 5. Seekest thou great things for thy self Seek them not c. It was the sin of the Pharisees to affect and seek such honour as belonged not to them as to be called Rabbi c. Such ambitious desires must be far from Christians We must learn with Paul in what estate soever we are be it high or low honourable or base therewith to be contented Phil. 4. 11. not seeking or hunting after more honour than God hath allotted to us or out of due time c. Mark 3. 13 14 15. And He goeth up into a Mountain and calleth unto him whom he would and they came Octob. 31. 1619. unto him c. TOuching the two first generall parts of this Chapter we have spoken Namely of the miraculous curing of him that had the withered hand and of certain Events which followed thereupon Now followeth the third part of the Chapter in which is set down our Saviour Christ his Calling and choosing of the twelve Apostles from the 13th Verse to the 22. Where we are to consider these particulars 1. The Preparatives making way to this Election which are two 1. Our Saviour's going up into a Mountain 2. His Calling of certain Disciples unto Him thither together with their Obedience yielded in coming to him Ver. 13. 2. The Election or choice of the twelve Apostles in the beginning of the 14. Ver. 3. The Ends for which he chose them or the Calling or Office unto which he appointed them Ver. 14. 15. 4. A Description of them by their several names Ver. 16 17 18 19. 5. Certain Consequents or Events which followed after their Election Ver. 19 20 21. First of the Preparatives He went up into a Mountain What Mountain this was is not expressed by any of the Evangelists and therefore it is uncertain But it is most probable to have been the Mount Tabor a high Mountain in Galilee where our Saviour now was and in this Mountain it is thought that he was transfigured in that glorious manner Matth. 17. Now our Saviour went now into this Mountain for a two-fold end 1. To refresh himself in that private place after his great labour in preaching and working so many Miracles by the Sea of Galilee as we have heard before 2. He went hither principally to prepare himself by earnest Prayer unto his Father for this great work of choosing his twelve Apostles which he was to perform the next day as may appear Luke 6. 12. He went into a Mountain to pray and spent the night in Prayer to God And when it was day he called his Disciples and of them he chose twelve c. In this Prayer no doubt but he desired of God his Father both to direct him in his choice and withal to furnish those that were to be chosen with all necessary gifts fit for that great Calling Observ 1 Observ 1. Hence we may learn that Prayer is to be used as a Preparative unto all serious and weighty works and businesses of our Calling See this handled before Chap. 1. 35. Observ 2 Observ 2. Further we are taught here that as before other weighty duties so more especially before the publick Election and Ordination of Ministers of the Church solemn Prayer is fit to be used as a Preparative by such as are to ordain and choose them Thus
obstinate unbelieving Jews that Herod cut him off betimes to please the Jews Acts 12. 2. And the noyse of St. John's thunder we hear at this Day in reading his Writings so full of zeal and power of the Spirit How mightily doth he thunder against the Hereticks of his time which denied the God-head of Christ This appears in his Gospel and in his Epistles and in his Revelation Simon the Canaamite is called Zelotes as is likely for his zeal in Preaching Use 1 Use 1. Ministers are to labour for this Spirit of zeal and power in Preaching the Word though all cannot be Eliasses having the Spirit doubled on them neither can all be such sons of Thunder as James and John were yet every faithfull Minister must strive to be in some degree a son of Thunder Use 2 Use 2. The People are to pray for their Ministers that they may be Zealous and Powerfull in their Ministery Mark 3. 19. And Judas Iscariot c. Nov. 14. 1619. THe last day we heard three particular Observations gathered from the Evangelists rehearsall of the severall Names of the twelve Apostles Now to proceed to some other Points to be observed from this 19 Ver. where the name of Judas the Traytor is set down who is put in the last place as being the most unworthy of the Twelve and indeed not fit to be numbred among the good Apostles therefore is he set after them all both here and Matth. 10 and Luke 6. In the words we have 1. His proper name Judas 2. Another Name or Title given him for distinction-sake in that he is called Judas Iscariot from the place where he was Born or Lived as is probable 3. He is further described by a speciall note or mark of infamy whereby he is marked out from the rest as a wicked Apostate in that it is said It was he that did betray Christ unto Death But to come to the Instructions to be gathered hence Observ 1 Observ 1. In that wicked Judas the Traytor is numbred here among the twelve Apostles of Christ who were the most excellent and holy Society that ever was on Earth We may learn That there is no Visible Church nor society of Christians in the World so holy but there may be and are ordinarily some Hypocrites and wicked Men among them Joh. 6. penult Have not I chosen you twelve and one of you is a Devil He carryed himself so well in outward shew that our Saviour Christ thought fit to choose him into that holy Fraternity yea and after he was chosen he demeaned himself so well in shew that the other Apostles could not discern his wickedness and therefore when our Saviour told them that one of them should betray him every one suspected himself as much as Judas Matth. 26. 22. and yet all this while he carryed a wicked heart within him So Acts 8. 13. Simon Magus joyned himself in Profession with Philip and the Church in Samaria and yet was a Reprobate And thus it hath ever been in all Societies on Earth whether Churches or Families though never so holy yet some wicked Men and Hypocrites have lurked in them some false Brethren have crept into them In Noah's Family there was some cursed Cham in Abraham's a wicked Ismael in Isaac's a prophane Esau Matth. 13. The Visible Church is a Field in which good Wheat and Tares are sowed and grow till Harvest and like a draw-net which takes as well bad Fish as good So Matth. 3. in the Lord's Corn-floor there is Chaff and Wheat mingled till they be severed by his Fann. 2 Tim. 2. 20. In a great House there are not onely Vessels of Gold and of Silver but also of Wood and of Earth some to honour and some to dishonour So it is in the House of God c. that is in the Visible Church on Earth The like may be said of private Families of Christians which are little Churches In the best there may be and are often some Hypocrites Vse 1 Use 1. To teach us not to marvail or take offence at it when we see Hypocrites and wicked Men mingled with true Christians in the Visible Church though it be never so holy and excellent a Church yet there may be false Brethren in it as in the Church of Galatia Gal. 2. 4. So in those Churches mentioned Revel 2. 3. Chapters The Church of God on Earth is as a Sheep-fold Joh. 10. 1. Now as there may be some Sheep out of the Fold and some Wolves get into it so it is in the Church There may be some true Christians that live out of the Visible Church as among Turks Pagans and Hereticks God may call and save some extraordinarily and so on the other side there may be and are usually some yea many Hypocrites and wicked Ones within the Visible Church We are not therefore to think strange of it when we see it so in any particular Church much lesse forsake the Fellowship of it because of Hypocrites and wicked Ones that lurk in the bosome of it It is the errour and fault of the Brownists to seperate from our Church because of many profane and wicked Ones that live in it unreformed being mingled with good Christians As if the mixture of some rotten Members with the true Members of the Church did or could make it to be no Church Contrà then there should be no true Visible Church at all on Earth c. We must therefore know That there is no absolute perfection of any Church on Earth to be dreamed of onely in Heaven shall the Church be without spot or wrinckle c. In caelo omnes boni in inferno omnes mali in terra boni sunt mali Stella in Luc. 6. pag. 160. Vse 2 Use 2. This also serves for the comfort of religious Masters of Families who fear God truly themselves and are carefull in using all good means that those of their Family may fear God and yet sometimes have against their wills some profane person or persons in their Houses as stubborn and disobedient Children or wicked Servants And this they are not to think strange of nor be discouraged at it remembring that in Christ's own Family there was a Judas Onely they must look to it that they do not countenance nor willingly harbour such wicked Persons in their Families but use all good means to reclaim them and if they will not be reformed then to rid their Families of them if they be such as they can put away as profane Servants lest they bring the Curse of God upon the whole House Vide Augustin Epist 137. Vse 3 Vse 3. This must teach us not to content our selves with this that we live in the Visible Church or have outward society with good Christians and that we are Baptized and come to Church and conform to outward exercises of Religion as they do For all this one may do and yet be no better Christian then Judas He was of
born anew 1 Pet. 1. 23. So also it is that sincere milk by which such as are new-born babes in Christ must be continually nourished and attain to further growth in grace Though thou have grace yet think it not needless for thee to be a diligent hearer of the Word thou must still hear it that thou mayst get more grace more knowledg faith c. As thou must never think thou hast enough of these graces so thou must never think thou hast been a hearer of the Word long enough Vse 2 Use 2. See what they must do which feel the want and weakness of their knowledg faith and other graces in themselves Let them be more and more diligent in hearing the Word preached on all occasions let them be swift to hear this Word as St. James exhorteth them remembring this which our Saviour here speaketh That to such as hear shall more be given It followeth Verse 25. For he that hath to him shall be given c. Having said That to such as hear diligently more grace shall be given Now he confirmeth this further by this general proverbial sentence The summe whereof is this That such as use that measure of grace well which they have shall have a greater measure given unto them of God and that on the contrary such as do not make a right use of the gifts they have shall be deprived of them In the words are two things 1. A promise to such as make good use of their gifts they shall have them increased He that hath c. 2. A threatening of Judgment against such as do not well employ the gifts they have He that hath not from him shall be taken c. He that hath That is he that well useth and employeth that measure of grace which God hath given him being careful to glorifie God and to do good to others with those spiritual gifts which are bestowed on him That this is the meaning may appear because in the words going before our Saviour made mention of the good employment of the grace which was in his Disciples in that he urged them as we have heard to be diligent hearers of the Word which is one way of well employing the graces which was in them Besides this Exposition is also confirmed by that place Matth. 25. 29. where our Saviour useth this proverbial sentence as a conclusion to the Parable of the Talents The scope whereof is to shew That such as use their gifts well shall have them increased and such as use them not shall have them taken away That place therefore helpeth to interpret this To him shall be given A greater measure of grace shall be bestowed on him of God And he that hath not Which is not careful to use his gifts well to the glory of God and good of others From him shall be taken even that which he hath God will deprive him even of those common gifts and good things that are in him Luke 8. 18. it is said That shall be taken from him which he seemeth to have which implyeth That God will discover him not to have that truth and soundness of grace which he maketh shew of and so he shall be laid open for a grosse hypocrite So much of the meaning of these words Doctr. Doctr. 1. Such as are careful to improve and make right use of the gifts and graces which they have unto Gods glory and to the good of others shall have them increased The only way to attain to more grace and to a further increase in spiritual gifts is to employ and use that measure of gifts which we have already to the glory of God the giver of them This is plainly taught us by that Parable of the Talents Matth. 25. They that used their Talents well and to the advantage of the Master had more committed to them Joh. 7. 17. If any man will do his Will he shall know c. By well using the knowledg which he hath it shall be increased As it is with men in their wordly estate they commonly thrive best who are careful to improve that Estate of Lands or Goods which they have by employing it to the best advantage So it is with Christians in their spiritual estate they are like to thrive most in grace who employ best those gifts which God hath bestowed on them Reason Reason Such as do use their gifts well do thereby honour God and bring glory to his name therefore God doth honour them again by multiplying his graces in them and doubling his Spirit on them See 1 Sam. 2. 30. Use Use Be careful then to improve all spiritual gifts bestowed on us of God use them to the best advantage for his glory who is the author and fountain of them Stirr up the gifts of God that are in thee as Paul wills Timothy and be careful to exercise and set them awork to the glorifying of God and doing of good to others Set awork thy knowledg faith zeal love c. Make use of these graces which God hath given thee that thou shouldst honour him and do good to others and to thy soul by them And thus if thou use these gifts thou shalt find that God will increase them in thee more and more Honour him with the gifts thou hast and he will honour thee with a greater measure of the same graces Doctr. 2 Doctr. 2. God will take his gifts from such as have them and use them not well to his glory but do either hide and bury them with that unprofitable servant Matth. 25. living unprofitably with their gifts and doing no good with them or else do abuse them unto sin and to the dishonour of God Thus the talent was taken away from the unprofitable servant Thus Judas had the gift of knowledg in the doctrine of the Gospel and other excellent gifts yet because he used them not well but abused them he was deprived of them and at length laid open to be a notorious hypocrite So Saul had the gift of wisdome to govern a Kingdom and the gift of Prophecy for a time c. Reason Reason This is great unthankfulness against God when such as have received good gifts do not use them to his glory therefore he punisheth this sin of unthankfulness in them by taking away those from them Note here That when we say God taketh away his gifts from such as use them not well this is not to be understood of the true sanctifying graces of his Spirit which are proper to the Elect for these are never taken away from those that once have them truly Rom. 11. 29. The gifts and calling of God are without repentance but it is to be understood of those common gifts which may be in hypocrites and in reprobates these God taketh away from such as have them when they use them not well but rather abuse them to Gods dishonour And it is also thus far true of the sanctifying Graces of the Spirit that
but like the Fish which swimm continually in the salt Sea and yet are not at all seasoned but still as fresh as before miserable is the state of such better for them never to have heard the sound of Christ's Voice among them c. It followeth And He entred into an House What House this was is not expressed but it was no doubt in some private place of the Country because it is said He would have none to know of his going in thither He would have no man know c. This is to be understood of Christ's humane Will as He was Man for otherwise as he was God he could not will or desire this That no man should know of his going into the House For he knew that he should not be hid but that his entrance into the House would be known to this Woman and that the knowledge of it would move her to come to him as she did to seek help for her Daughter Quest Quest Why did our Saviour enter so privately into this House Answ Answ 1. That being there in private with his Disciples he might for a time rest and refresh himself after his former Labours in travelling preaching and working sundry Miracles 2. To avoid all shew of Ambition and Vain-glory at his first coming into these Coasts where he had not been before neither was much known among them therefore he would not openly and publickly shew himself lest his malicious enemies should charge him with Ambition and desire of Vain-glory. 3. It is probable also That because he knew the time appointed for the Calling of the Genetiles was not yet come and he was sent to preach to the Jews and not to the Gentiles therefore being now in the Borders of the Gentiles and so near unto some Cities of their's he did forbear to preach and work Miracles in such open and publick manner as he used to do in other Regions of Judea and rather kept himself private during his abode in these Coasts See Jansen Observ 1 Observ 1. The truth of Christ's humane Nature and that he was subject to humane Infirmities such as were meerly naturall and not sinfull as wearinesse pain hunger thirst c. appeareth here in that he had need of rest and refreshing being wearied with the Labours of his Calling and therefore betook himself to this private House c. See before Chap. 6. ver 32. Observ 2 Observ 2. It is both lawful and fit for Christians after Christ's own example to take occasion of rest and refreshing their Minds and Bodies for a time being wearied with the Labours of their Callings See Chap. 6. ver 31. Observ 3 Observ 3. In that it is said of Christ here That he would have none to know c. We may gather That as there are two different Natures in Christ's person viz. The Divine and the Humane Natures So also there are two different or diverse Wills in Christ the one as he is God whereby he absolutely willeth all things which come to pass though not so as to approve of them all yet at least to permit them The other is his humane Will as he is Man whereby he willed some things and in some respects which yet did not come to pass neither was it his Will as he was God that they should come to passe For example as he was God his absolute Will and Desire was to dye in his humane Nature for man's Redemption But as he was Man his Will and Desire was in some respect not to dye I say in some respect because he did not simply desire or will as Man not to dye for even as he was Man he dyed willingly but only so far forth as Death was the destruction of Nature and a violent separation of Soul and Body asunder so he abhorred it and was willing to be freed from it yet conditionally also if it might have stood with his Father 's Will. See Matth. 26. 39. So here the Will of Christ as God was that this Woman should know of his coming into the House c. But as he was Man his Will and Desire was That none should know of his coming thither Note that though these two Wills in Christ are diverse yet not contrary to each other but one is subordinate to the other His Humane Will being subject to his Divine Will and both of them being in themselves just and good Indeed they are in some respect contrary sometimes namely in respect of the object or things willed but they are not simply or absolutely opposite or contrary because though the things willed are contrary yet they are not willed in the same respect but in different respects and upon different Grounds and Reasons So here Christ as God willed that his entring into the House might be known but as Man he willed not to have it known here are two contrary things willed yet not in one and the same respect but in different respects and upon different Grounds and Reasons and both just and good He would have his entring into the House known that so this Woman seeking to him for her Daughter he might have occasion to manifest his Divine Glory by this Miracle On the other side he would not have his going into the House known that so he might be private there for a time to refresh himself c. as hath been shewed Vse Use To confute those old Hereticks called Monothelits who deny this truth holding that the Will of Christ both as he is God and as he is Man is one and the same Will not differing in nature or substance c. This Heresy was condemned in the sixt general Council holden at Constantinople about the the year 678. It followeth But he could not be hid That is he could not enter so privately into the House but that he must needs be known of some to have gone in thither The reason hereof was because his Fame and Renown was so great as it was in all places and parts of Judea even in these which were most remote and neerest to the Gentiles And though Christ himself had not been before in these Coasts yet many which dwelt in those Coasts had before resorted unto him to other places to hear his Doctrine and to see his Miracles as appeareth Mark 3. 8. and Luke 6. 17. He could not c. This is not to be understood of his absolute Power but that he could not be hid by those means which then he pleased to use Observ Observ In that our Saviour who was so far from all ambition and desire of vain-glory that he sought nothing but the glory of his Heavenly Father which sent him yet was so Famous and Renowned in all Places where he came We may observe That the way to true Honour is not to seek our own Honour but the Glory of God in the course of our Life and in all Duties of our generall and particular Callings See Chap. 6. Ver. 14. Mark 7. 25 c. For
a certain Woman whose young Daughter had an unclean Spirit heard of him and came and June 16. 1622. fell at his Feet c. TOuching the Places where this Miracle was wrought you have before heard Now in the next place I am to speak of the impulsive Cause moving our Saviour to work it which was the sute made unto him by a certain Woman of Syrophoenicia in behalf of her Daughter intreating him to cast the Devil out of her set down Ver. 25. 26. Where we have these particulars to consider 1. The Person suing unto Christ described 1. By her Sex A certain Woman 2. By her outward Profession A Greek or Gentile 3. By her Country Syrophoenicia 2. Consider the Occasions or impulsive Causes of her sute 1. The afflicted estate of her Daughter having an unclean Spirit 2. The Fame she had heard of Christ 3. Consider the manner of her coming and putting up this sute to Christ In most humble sort abasing her self at his Feet 4. The matter of her sute That he would cast out c. First of the Description of the Person And first of her Sex A certain Woman Though she was of the weaker Sex as the Woman is said to be in Scripture yet there was a great measure and strength of Faith in her as appeareth Matth. 15. 28. Observ Observ The Lord sometimes giveth great measure of Grace and strength of Faith to the weaker Sex even to Women which are called the weaker Vessels 1 Pet. 3. 7. So before Chap. 5. 34. our Saviour commended the Faith of the Woman which came to him to be cured of her bloody Issue And in Scripture we find examples recorded of sundry excellent Women indued with a great measure and strength of Faith and other Graces As Sarah Debora Hannah Hester Mary Magdalene Martha Lydia Dorcas c. And especially the blessed Virgin the Mother of Christ Therefore also Paul in his Epistles doth mention and commend sundry Women for the Graces which were in them See Rom. 16. and Phil. 4. 3. So Hebr. 11. not onely Men but Women are commended for the strength of their Faith as Sarah Rahab c. And ver 34. By Faith some out of weaknesse were made strong c. Women received their Dead raised to Life again c. yea the Lord oftentimes gives greater measure of Grace to Women than he doth to Men. So Chap. 5. that Woman which had the bloody Issue shewed far greater Faith than Jairus the Ruler of the Synagogue So Abigail far excelled Nabal her Husband in the Grace of Wisdom and Discretion c. Reason Reason 2 Cor. 12. 9 The power of God is made perfect in weakness c. Use Use Comfort to faithful and religious Women against the infirmities incident to their Sex Though they be naturally the weaker Sex yet if they conscionably use the means to get supernatural strength of Faith Courage Widsom c. the Lord will give these to them as soon as to Men. Let them therefore labour to be strong Men in graces of Faith Wisdom spirituall Courage c. Revel 12. 5. The Woman travelling brought forth a male Child Such should all the Children of the Church labour to be though not by natural Sex yet by supernatural strength of Faith c. The next thing by which this Woman is described is her outward profession being a Gentile and her Country being of Syrophoenicia I will handle both these together A Greek That is a Gentile by outward profession See Gal. 3. 28. one that formerly professed the Religion of the Greeks that is of the Pagans and Heathen which lived in ignorance of the true God and of his Word and of the right manner of his Worship being without God in the World and strangers from the Common-wealth of Israel Eph. 2. I say she had formerly professed and lived in this blind and profane Religion of the Gentiles though now she had no doubt renounced that Heathenish profession and had begun to joyn her self to the People of the Jews among whom was the Church of God at that time A Syrophoenician by Nation That is one that was born and lived in the Country of Syrophoenicia which is so called as is most probable because Phoenicia was part of the Country of Syria or else as others think because it bordered unto Syria Object Object Matth. 15. 22. She is called a Woman of Canaan c. Answ Answ It is most probable as the learned observe That the same Country had both these names and that it was called by the Hebrews and Jews the Land of Canaan and by the Greeks Phoenicia And this Canaan or Phoenicia was the Sea Coast of Syria in which stood the Cities of Tyre and Sidon before mentioned Numb 13. 29. The Spies brought word to Moses That the Cananites dwelt by the Sea and by the Coast of Jordan And Judg. 1. 31 32. it may appear that the Cananites dwelt either in Sidon or near unto it Now Sidon was a City of Phoenicia as hath bin before shewed and is agreed upon by all the learned See Purchas his Pilgrim p. 87. and Scultet Annot. in Matth. Marcum Cap. 43. Therefore it is most probable That this Woman was of the Race and Stock of those cursed Canaanites which were yet remaining in that part of Syria notwithstanding the People of God were commanded utterly to root them out Now the Evangelist doth mention her profession that she was a Gentile and her Country that she was a Syrophoenician or Cananite thereby to commend the singular Grace and Mercy of God in calling her out of that grosse blindness and profaness in which she had formerly lived and in revealing Christ unto her and giving her Faith to believe in him Quest Quest How could she come to know Christ and to believe in him seeing she was a Gentile and a Canaanite which lived out of the visible Church among Pagans c. not having the Word of God among them to instruct them Answ Answ Though she were a Gentile and Canaanite yet it is most likely That many Jews also lived amongst the Cananites or Phoenicians in this Country and were mingled with them See Judg. 1. 31 32. Therefore from the Jews she might learn the Doctrine of the Messiah taught in the Writings of Moses and the Prophets See Matth. 5. 22. and so might be moved to believe in him Besides she had heard of the Fame of his divine Doctrine and great Miracles as we shall see afterward more plainly by which she was also moved to imbrace him as the true Messiah Observ 1 Observ 1. In that this Woman being a Gentile was called to believe in Christ and coming to Him by Faith did obtain this great benefit of having her Daughter freed from the tyranny of the Devil and not onely this Temporall benefit but even all Spirituall blessings which concerned her Salvation as we are not to doubt Hence gather That Christ Jesus came into the World for