admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ— Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
Asse therefore Mark and Luke do mention only the Colt Vide Bucer in Evang. Joh. 12. 14. Vide etiam Jude 10 et 12. et Jansen Now alrhough it be called a Colt and did accompany the Damm yet we must suppose it was of such age and bignesse that it was sufficient to carry one riding upon it Object Object Matth. 21. 5. it is said Upon an Asse and Colt Answ Answ A Syllepsis as Matth. 27. 44. and Matth. 26. 8. Quest Quest How did he know that they should find an Asse and young Colt tyed in that Village being absent from the place Answ Answ By his Divine Spirit as he was God he knew it For so he knew all things and nothing was hid from him It followeth Whereon never man sate Which was never before ridden upon by any Quest Quest Why did our Saviour make choyce of such a Colt or young Asse to ride upon which had never before been ridden upon Answ Answ 1. The more to manifest his Divine power in causing such a young untamed Colt which had never been sate upon to become subject to him and fit to be rid upon so suddenly 2. This was also suitable to the dignity of a King which our Saviour now took upon him after a sort in this solemn action of riding into the City of Hierusalem as we shall see afterward I say this was agreeable to the Dignity of Christ as a King yea the King of Kings that he should ride upon a Beast on which never any had ridden before him Sic Aret. et Jansen Quest Loose him and bring him Quest Did not this carry a shew of Theft for the Disciples to take away the Colt in this manner without asking leave of the Owner Answ Answ No because He did not appoint them to take him away privily without knowledg of the Owner nor yet by open violence against the will of the Owner but he tells them That the Lord had need of him If any say unto you c. This he speaks by way of prevention because he knew it would so come to pass therefore he instructs them what to answer and assures them that thereupon the Owners would dismiss the Colt with them Say That the Lord hath need of him This is all which he wills them to say in way of answer and satisfaction viz. That their Lord and Master Christ Jesus had need of the Colt Whereby he implyes the Divine Power and Authority which he had over the Minds and Wills of men to make them subject to his Will in that he doth assure his Disciples that only upon the speaking of these words the Owner would willingly send away the Colt But of this afterward Verse 6. Now followeth matter of Instruction from these three first Verses thus explained Observ Observ Two special Properties of the Divine Nature or Godhead of Christ which he manifested here in this sending of his two Disciples 1. His Divine Knowledg or Omniscience 2. His Divine Power or Omnipotency Of the first The Divine Knowledg or Omniscience of Christ This he manifested here two wayes 1. In that he knew and took notice of things done in his absence or in places far distant from him as that there was an Asse and a Colt which stood tyed in the Village over against the Mount Olivet and that the Disciples should there find them at this time So at other times he manifested the same Divine Knowledg As Joh. 1. 48. He saw and knew Nathaneel being absent while he was under the fig-tree whereupon Nathaneel confesseth him to be the Son of God So before Chap. 9. 33. He knew the private disputation and strife of the Disciples about Primacy though he were absent So Joh. 4. 18. he knew that the Woman of Samaria had five Husbands c. Thus he knew things done in his absence yea in all places though never so private c. And this is proper to God only So afterward Mark 14. 13. He knew that his two Disciples should meet one bearing a Pitcher c. Object Obâ—ect 2 King 6. 12. Elisha knew what the King of Syria spake in his Bed-Chamber So Chap. 5. Verse 26. he knew where his Servant Gehazi had been when he went back to take gifts of Naaman the Syrian Answ Answ The Prophet knew these things by revelation from God but our Saviour Christ did of himself know things done his absence yea in all places though never so private or secret The second thing in which our Saviour here manifested his Divine Knowledg and Omniscience is this That he knew things which were to come as well as things past or present which is a Divine Property as Esay 41. 23. Shew the things that are to come that we may know that ye are gods c. Now that our Saviour knew things to come and that certainly as if they were past or present we see here For he knew that the Disciples should find the Asse and Colt tyed so soon as they came into the Village he knew also before-hand that the owner would question them for loosing the Asâ—e and Colt And lastly he knew that upon the Disciples answering and telling him that the Lord had need of them the owner would let them go These things our Saviour knew before-hand and could foretell them certainly to his Disciples which sheweth that he had a Divine fore-knowledg of things to come The same he shewed also at other times by foretelling things to come most truly and certainly as if they were past or present Thus he knew before-hand and foretold that the two Disciples whom he sent to prepare the Passeover for him should meet a man in the City bearing a Pitcher of water Mark 14. 13. He knew and foretold that Judas should betray him That Peter should deny him thrice c. That Hierusalem and the Temple should be destroyed by the Romans c. Matth. 24. Thus he shewed himself to be true God by his certain knowledg of things to come Object 1 Object 1. The Prophets did foretell things to come Therefore this proveth not Christ to be God Answ Answ They did it by revelation from God and not of themselves But it is proper to God alone of Himself and by his own power to know and foretell things to come and thus did our Saviour Christ in this place and at other times Object 2 Obâ—ect 2. The Devil himself knoweth some things to come and can foretell them as 1 Sam. 28. 19. he foretelleth Saul that he and his people should be delivered into the hands of the Philistims and that he and his sons should dye the next day Answ Answ The Devil doth not know or foretell things to come of himself but either by some kind of revelation from God or by help of the Scriptures and the Prophecies found there which he taketh notice of or else by the help and means of natural causes in respect whereof some things which are to come may be said to be present
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
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
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
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
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
which is fitly resembled by the Union that is between Man and Wife And this Resemblance stands in sundry things but chiefly in these 1. As the Union between man and Wife is between two onely and no more according to that Matth. 19. 5. Two shall be one Flesh So the Union between Christ and his Church is between two and no more for there is but one Christ and one true Church though that one Church have many particular Members 2. As the Union between Husband and Wife is made by a mutuall consent of both parties given each to other so in the Mysticall and Spirituall Union of Christ and the Church there is a mutual consent between both parties for the making up of this Spirituall contract and Marriage Christ gives his consent and shews it two wayes 1. By his readiness to take our Nature upon him and to be made Man to the end that there might be a correspondence and likeness of nature between himself and his Spouse or Wife the Church See Hebr. 2. 11. He that sanctifieth and they that are sanctified are of one c. 2. He shews his consent to this Marriage by giving and imparting his Spirit unto his Church and to every faithfull member of it by which he testifyeth his Love to them and therefore this Spirit is called a Seal and earnest-penny Ephes 1. And 1 Joh. 3. 24. it is said Hereby we know that he dwelleth in us by his Spirit which he hath given unto us The Church gives her consent by Faith c. 3. The Union between Husband and Wife is a true and reall Union not imaginary onely they are truly and really united both in respect of their Bodies and in respect of their Hearts so also is there a true and reall Union between Christ and his Church whereby every faithfull member of it is really joyned and knit unto the whole person of Christ first and immediately to his humane nature and so by his humane Nature unto his Divine Nature or God-head See 1 Cor. 10. 16. and 1 Cor. 6. 17. 4. The Union between Husband and Wife is very strait and near they are said to be two in one Flesh so the Spiritual union between Christ and the Church is a most near and strait conjunction Whence the faithfull are said to be members of his body of his Flesh and of his bones Ephes 5. 30. 5. By reason of the Union betwixt Husband and Wife the Wife comes to partake with her Husband in all that is his viz. in his body in his goods in his Honour c. so by reason of the strait union between Christ and the Church it comes to passe that the Church is partaker not onely of Christs person but also of all that is his of all Spirituall benefits which he hath by his death and obedience purchased for it as forgiveness of sins Gods favour and Salvation it self 1 Cor. 1. 30. Use 1 Use 1. See by this the great happiness of true Believers in that Christ is their Bridegroom or Husband and they his Bride or espoused Wife they are as nearly united to him as man and Wife yea much more nearly How great an Honour is it Marriage in it self is Honourable much more to be Married to some great and Honourable person as to a King but this is above all Honours to be Married or Espoused unto Christ by Faith This may comfort the Faithfull against all reproaches and disgraces which they meet with in the World Besides as it is an honour so is it also a wonderfull Priviledge in other respects to have Christ our Bridegroom or Husband for he being so will protect us and take care of us in all Estates and times as the loving Husband doth for the Wife yea which is more he being our Husband we have right to be partakers of all Spiritual benefits which he hath purchased at the hands of his Father for us Labour then for true Faith whereby thou mayest be married unto Christ c. Use 2 Use 2. This also must teach the Faithfull to carry themselves towards Christ so as becommeth a good Wife towards her own Husband especially to be carefull of yielding unto him the duties of true love and Loyall obedience c. Observ 4 Observ 4. It is said ver 20. When the Bridegroom shall be taken from them then they shall fast that is When Christ should be taken from them in regard of the presence of his humane Nature the reason is because that should be a time of great Affliction and trouble unto them not onely in regard of the losse of his most sweet and comfortable society but also in regard of the grievous Persecutions which should be stirred up against them immediately after Christs Ascention as may appear in the Acts of the Apostles Now then from hence we may gather that the time of great Affliction is one fit time for the use and exercise of Religious Fasting We have examples in Scripture of the use of it in such times Judg. 20. 26. when the Israelites had bin twice put to flight in battell by the Benjamites and two great slaughters were made of them they came all to the house of God and wept and Fasted till evening 2 Chron. 20. 3. When Jehâ—saphat and his people were in a great strait by reason of the great Army of the Moabites and Ammonites comming against him he proclaimed a Fast c. So Hest 4. 16. when the Jews were in danger to be cut off and slain Hester and they gave themselves to Fasting So the Ninevites Fasted when they feared the Destruction of their City â—onah 3. See also Joel ch 1. 2. So then in times of great and extraordinary calamity affliction or danger Fasting is an exercise fit to be used The reason is 1. Because it is a means in that Case to Testify our extraordinary Humiliation before God for our sins which are the procuring causes of such great troubles and Afflictions Joel 2. 12. 2. It is a means to quicken and stir us up to more earnest Prayer and supplication unto God for mercy and pardon of our sins and for the removall of his Judgments and chastisements therefore Prayer and Fasting are often joyned together in Scripture because the latter is a speciall help and furtherance to the former So much of the first Reason used by our Saviour to prove that it was not fit for his Disciples to be tyed to Fasting as the Disciples of John and the Pharises were Now to speak something also of the second Reason taken from their Infirmity and weakness Verse 21. and 22. No man also seweth a peice of new Cloath c. The purpose of our Saviour in these two comparisons is to shew that it is not onely unfit and unexpedient but also hurtfull and dangerous to urge or tye his Disciples being as yet but young Christians to a strict course of Fasting even as it is a thing not onely unfit but hurtfull also to piece an
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
the order of naming the Apostles as may appear by comparing them therefore no certain Argument can be drawn from the order of naming them to prove any superiority of one above another 3. Gal. 2. 9. James is set before Peter c. Zebedaeus So called to distinguish him from James the son of Alpheus Boanerges This word comes Originally from two Hebrew words Bane or Bene which signifies sons and Ragash which signifies fremere or tumultuari to make a great noise or tumult whence it is applyed to the noise of Thunder See Beza Drusius c. Sons of Thunder This surname he gave unto these two Apostles to put them in mind of their Office and Duty which was with great Zeal and power of the Spirit to sound forth the Doctrine of the Gospell like Thunder and withall to assure them that He would give unto them this Spirit of Zeal and power so to sound forth the Gospell Andrew Brother to Peter as we heard chap. 1. Philip Concerning him and his first Calling to be Christ's Disciple we read Joh. 1. and that he was of Bethsaida the City of Andrew and Peter this Bethsaida was a little Town or Village in Galilee Bartholomcw Some think this was Nathaniel who was brought unto Christ by Philip Joh. 1. because he is still joyned with Philip where the names of the Apostles are mentioned and because also Joh. 21. Nathaniel is reckoned among those Disciples which were Apostles Sic Jansen Harmon in Joh. 1. But it is uncertain Matthew Or Levi the Publican of whom we heard chap. 2. Thomas Who was also called Didymus Joh. 20. 2. which in Greek doth signify a Twin as Thomas doth in the Hebrew tongue See Drus Commentar in N. Test James the son of Alpheus So called to distinguish him from the other James the son of Zebedee before mentioned And this is he that is called the Brother that is the Kinsman of Christ Gal. 1. 19. for it is thought that he was the son of Mary the wife of Cleophas who was sister to the Virgin Mary the Mother of Christ Thaddaeus This was the surname of Lebbaeus as he is called Matth. 10. And Luke 6. 16. he is called Jude the Brother of James so that he had in all three names Simon the Cananite Called also Simon Zelotes Luke 6. and Acts 1. to distinguish him from Simon Peter He is called the Cananite as is most probable in respect of the Place where he was born and lived before his Calling to Christ which place is likely to have been that Cana a Village in Galilee mentioned Joh. 2. where our Saviour turned Water into Wine Judas Iscariot The son of one Simon so called Joh. 12. 4. to distinguish him from the other Judas the Brother of James And it is likely that the Word Iscariot is compounded of the Hebrew word Ish which signifies a Man and Kerioth or Kirioth which is the name of one of the Cities of the tribe Judah mentioned Joh. 15. 25. so that Iscariot is as much as a Man of Kirioth because as is likely he was born or lived there before his Calling to be Christ's Disciple Who also betrayed Him This is added as a note of infamy and disgrace with which he is branded and marked out from the rest of the Apostles as a wicked Apostate in that he fell away and did betray Christ unto Death of which Treason we shall see more afterward God willing Chap. 14. Quest Quest Why did our Saviour Christ choose Judas a wicked Traytor and a Reprobate into the number of the Apostles seeing he knew before hand that he would prove such a one For Joh. 6. 64. he knew from the beginning who should betray Him Answ Answ The principall reason hereof was this that the eternall purpose and counsell of God the Father concerning the betraying of Christ unto Death might by this means be fulfilled He knew before that it was his Fathers will and that it was so foretold in the Scripture that one of his own familiar Companions and Disciples which did eat Bread with him should betray him Joh. 13. 18. I know whom I have chosen but it is that the Scripture might be fulfilled He that eateth bread with me hath lift up his heel against me And none could be so fit an Instrument to betray Him as one that conversed familiarly with Him c. So much in way of clearing the sense of these Verses Now briefly to gather some Instructions from them And first to observe some things generally from them and then some other things more particularly Generally from these Verses Observ 1 Observ 1. In that the severall names of the Apostles are Registred here as also in three other places of Scripture as Matth. 10. Luke 6. and Acts 1. This the Lord would have done no doubt to honour them by preserving the memory of them unto all Ages because they were speciall Instruments of his Glory in being the first Planters of the Christian Churches Hence gather That God will honour those that honour Him and that are speciall Instruments of setting forth his Glory See 1 Sam. 2. 30. Therefore it is That we find the Names of such Chronicled and Registred in the Scriptures to their eternall Praise and Glory And although the names of wicked Men are also mentioned in Scripture as the name of Judas the Traytor in this place yet they are commonly mentioned with some mark of infamy and disgrace as Judas is here said to be he that betrayed Christ But on the other side good Men and Women are named in Scripture to their honour and praise in respect of those Graces that have been in them and in regard of those famous deeds which they have done in way of Glorifying God Use Use See then that the onely way to get true Fame and Renown with God and Men is to labour so to live that we may be speciall Instruments of Glorifying God in our Places This is the way to get an everlasting name Psal 112. 6. The Righteous shall be had in everlasting remembrance And Prov. 10. 7. The memory of the Just is blessed c. Exod. 35. 30. The names of Bezaleel and Aholiab are registred c. Observ 2 Observ 2. Many of these Apostles before their Calling were Men of mean outward condition in the World viz. poor Fishermen as we heard upon Chap. 1. touching Peter and Andrew James and John and they were also men unlearned as appeareth Acts 4. 13. and yet our Saviour chose them to be Apostles that they should be the first Planters of the Christian Church and that upon their Doctrine he might build his Church as it is Ephes 2. 20. Hence we may learn That such is the power of God that he is able to bring to passe great matters for the good of his Church by weak means 2 Cor. 12. 9. His strength is made perfect in weaknesse 1 Cor. 1. 27. He hath called foolish things to confound the wise and weak things
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
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
with the understanding of the Word but thy heart also affected to believe and yield obedience to it This is an evidence that thou dost belong to God and art chosen of him to salvation for this true effectual knowledg is given to none but Gods Elect. If it be in thee it argues thee to be one of that number Labour then to find some measure of this knowledg in thee But remember it must not be a naked speculative knowledg but an effectual feeling knowledg not swimming onely in the head but going down to the heart and inclining it to love and imbrace the doctrine of the Word as also to believe and yield obedience to it So much of the Persons Now followes the means by which they come to be partakers of this true knowledg in the Doctrine of the Word namely by the gift of God To you it is given Doctr. None come to be enlightned with the true and effectual knowledg of the Word of God but those to whom this is freely given of God He must give them spiritual eyes to see into the truth of his Word else they can never see into it He must open their understandings as our Saviour did unto his Disciples Luke 24. 45. else they can never understand the Scriptures Ephes 1. 17. Paul prayeth that God would give unto them the Spirit of wisdome and revelation in the knowledg of him That the eyes of their understanding might be inlightned c. Job 32. 8. The inspiration of the Almighty giveth understanding Matth. 16. 17. Blessed art thou Simon for flesh and blood hath not revealed it unto thee but my Father which is in heaven Reas Reason By Nature of our selves we are uncapable of all true knowledg of heavenly things 1 Cor. 2. 14. The natural man perceiveth not the things of God c. contrà Vers 10. God revealeth them to us by his Spirit Vse 1 Vse 1. To teach those that have received any measure of knowledg and understanding in the doctrine of the Word and in the Heavenly mysteries taught in it to be thankful to God for it who hath revealed this unto them which of themselves they could never have known If our Saviour were so thankfull to his Father Matth. 11. 25. for revealing the knowledg of his Will unto his Elect how much more thankful ought we to be for our selves Especially seeing this knowledg is not only given us but freely given us of God without any desert on our part There is nothing in the best of us by Nature to move God to reveal to us the saving knowledg of his Will but his own good pleasure moved him unto it So Matth. 11. 26. Even so Father for so it seemed good in thy sight Rom. 10. 20. Consider this seriously and it will stirr up to thankfulness Consider also the Excellency of this knowledg revealed to us Use 2 Use 2. See what they must do that want this true knowledg in the Word they must go unto God by prayer desiring him to give it unto them and to make them able to conceive and understand the heavenly Mysteries of his Will revealed in the Scriptures Matth. 7. 7. Ask and it shall be given you c. And Jam. 1. 5. If any want wisdome let him ask of God This is true wisdome to know and understand the Word of God aright for this Word maketh us wise to salvation If therefore thou want this Wisdome ask it of God in prayer and he will give it thee if thou ask in faith and with fervency and earnestness out of a true sense of thy want of this knowledg Such also as have attained some measure of it they must go to God to crave a further increase of it Jam. 1. 17. Every good gift cometh from the Father of lights c. So much of the second thing viz. the means by which they did come to partake in the priviledg here mentioned in that it was given them Now it followes to speak of the benefit or priviledg it self which was bestowed on them which is the Doctrine of the Word especially of the Gospel Doctr. Doctr. Hence gather That it is a great priviledg and blessing of God upon any to have the true knowledg of the Word revealed unto them and to be made acquainted with the heavenly mysteries of it Our Saviour doth here mention it as a special favour and prerogative bestowed on his Apostles and Disciples that they were inabled to know the mystery of the Kingdom of God Matth. 13. 16. Blessed are your eyes for they see and your ears for they hear Matth. 16. 17. Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it to thee c. Reason Reason This is the onely saving knowledg in which our happiness consisteth 2 Tim. 3. 15. The Scriptures are able to make wise to salvation Job 17. 3. This is life eternal to know thee the onely true God and Jesus Christ c. Therefore Luke 19. 42. Our Saviour weeping over Jerusalem wisheth That they had known the things which did belong to their peace that is to their true happiness Without this all other knowledg is vain Use 1 Use 1. Comfort to all whom God hath enlightned by his Spirit with this true and effectual knowledg of his Word This is that wherein their happiness standeth though they be simple and ignorant in other things as in matters of the World yet if they have eyes to see and know the heavenly mystery of the Word concerning their own salvation by Christ they are happy Blessed are thy eyes if thou see these things c. Use 2 Use 2. Labour above all knowledg to get this true saving knowledg of the Word of God and to grow and increase in it daily Prov. 4. 7. Wisdome is the principal thing get wisdome and with all thy getting get understanding Be diligent in the use of all good means to this end as Prayer unto God hearing the Word reading it in private Conference c. This knowledg will not be had without pains Prov. 2. Digg for it as for silver and treasure hid in the bowels of the Earth It is well worth our pains What pains do some take to get other knowledg as knowledg in humane arts and tongues or knowledge in some trade c. How much more pains should we take to get heavenly knowledg Mark 4. 11. Unto you it is given to know the mystery of the Kingdome of God but unto them that are without March 12 1619. all these things are done in Parables NOw followes the Description of the Doctrine of the Gospel called the mystery of the Kingdome c. Doctr. 1. The Doctrine of the Gospel is a secret and hidden doctrine 1 Cor. 2. 7. We speak the Wisdome of God in a mystery even the hidden wisdome which God ordained before the world c. 1 Tim. 3. ult Great is the mystery of godliness c. There are many mysteries and hidden Points of Doctrine
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.
to thy self the doctrine that is taught so much saving efficacy it hath in thee so much rooting it hath in thee and so much fruit it is like to bring forth If no faith in thy heart the Word can take no root in it nor bring forth true and saving fruit in thee So much of the first Thing wherein these hearers fail The second is That they endure but for a time Which is a consequent of the former for therefore they endure not because they have not the Word truly rooted in them hence it comes that their affections to the Word and their faith which they made shew of continue but for a time Doctr. Doctr. See here the property of hypocrites in Religion and counterfeit professours of the Word though they make a good shew for a while yet it is but for a time therefore they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporaries like seed sowen in stony-ground c. Luke 8. 13. for a while they believe Joh. 5. 35. the Jews for a season were willing to rejoyce in the light of John Baptist's Ministery it was but for a season This is the complaint of the Prophet touching Ephraim and Judah Hos 6. 4. Your goodness is as a morning cloud and as the morning dew it goeth away Such is the Goodness and Religion that is in hypocritical professors it is but for a little continuance like the cloud and dew of the morning quickly dryed up and vanishing so soon as the Sun ariseth upon it Job 27. 10. Job offereth the question Whether the hypocrite will alwayes call upon God implying That he will not he may for a time but will not constantly to the end persevere in the conscionable practise of that duty The same is true of other good duties performed by hypocrites so all the graces which they make fair shew of they are but temporary in them they will not alwayes continue in them but at length vanish and come to nothing The Reason of this Point is clear They have no soundness of faith in them nor of any other saving grace therefore no marvail if their faith and all other graces and good things which they make shew of be but temporary and inconstant for there is no grace constant and durable in a Christian but that which is sound and sincere Vse 1 Use 1. See by this a main difference between the sound Christian and the hypocrite or counterfeit Christian the one continues constant in the profession and practice of Christianity to the end of his life the other holds out but for a time and then falls from his first good profession and gives it over By this let every one try himself what he is Here also we see withall the difference between true and sound grace and that which is but counterfeit Sound grace where it is once wrought continueth and never ceaseth to be in those which once have it yea it groweth in them 1 Joh. 3. 9. The seed of God remaineth in such as are once born of him that is the seed of true saving grace but as for counterfeit grace though it may be in shew very like unto sound grace in other respects yet in this it is most unlike it in that it is temporary enduring but for a season and then vanishing in those that once made shew of it Examine all graces of the Spirit in us by this whether they be true or counterfeit our Faith Hope Zeal Love to the Word Joy in it c. If these continue and grow in thee they are sound but if they be temporary and such as after a time do cease and vanish to nothing in thee it shews they were never sound and sincere True saving grace is durable and constant to the end never wholly lost or extinguished in such as once partake in it This is that spiritual food which is said to endure to everlasting life Joh. 6. 27. See Joh. 4. 14. 1 Pet. 1. 5. Gods Elect are kept through faith unto salvation True faith never ceaseth nor leaveth those in whom it is till it bring them to salvation in Gods Kingdom no more doth true hope true spiritual joy in the Word of God true zeal for Gods glory c. these never dye in the sound Christian but hold out still Indeed it must be granted that these graces are not alwayes felt in like measure by the sound Christian neither have they alike comfortable working in him nay at sometime for the present the working of them may seem wholly to cease yet still the graces themselves do remain and though in time of some grievous inward temptation they be awhile smothered yet will they afterward shew themselves again and work sensibly as before The faith of the sound Christian may be weak at some time but it never dyeth in him as the hypocrites faith So the good Christians zeal and love to the Word c. may be for a time abated and slacked but never utterly quenched as the zeal and love of the hypocrite is Use 2 Use 2. Take heed to our selves every one that we be not herein like the temporary hypocriticall professor of the Word that it be not truly said of us as of him that though we make a good shw in Religion for a time yet we are but for a season like the blade of Corn sowen in stony-ground c. Be not like the Galathians beginning in the Spirit and ending in the flesh Gal. 3. 3. But labour for soundness of all graces that we may continue in them and by continuance and perseverance may approve our sincerity in them Non quaeruntur in Christianis initia sed finis c. Jerom. Revel 2. 10. Be faithfull to the death saith Christ to Smyrna and I will give thee the Crown of life and Matth. 24. 13. He that endureth to the end shall be saved It followeth Afterward when affliction or persecution ariseth for the Word c. Here our Saviour proveth that these hearers endure but a season in their good affections to the Word which they for a time make shew of he proves it by the event because afterward in time of affliction and persecution for the Word they fall away from their first affections to the Word In the words consider three things 1. The Cause or occasion of their falling away Tribulation and persecution arising for the Words sake 2. The Apostacy it self implyed in that they are said to be offended 3. The Circumstance of time Immediately When tribulation That is any kind of outward troubles persecution Any malitious opposition of Satan or wicked men his instruments against such as profess the truth of God For the words sake That is for the profession of the Word They are offended Or stumble at it so as to renounce and give over their good profession of the Word and their first good affections to it suffering themselves by these troubles to be hindered from going on in their Christian course even as those
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
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
first but a very slender measure of Grace when he came to our Saviour by night to confer with him and to learn of him Joh. 3. 1. but afterward this seed of Grace grew to a greater measure of Grace in him as may appear Joh. 19. 39. when he came openly in the day time and shewed his love to Christ in bringing sweet Odours to Embalm his dead body and in helping to bury it 2. We may consider these degrees of Grace as they are found and do appear in sundry Christians at the same time for some are indued with a lesser and some with a greater measure of Grace Some are Babes in Christ 1 Cor. 3. 1. and some are well grown Christians some are weak and some are strong Rom. 15. 1. Vse 1 Use 1. This is matter of comfort to such weak Christians who are troubled and discouraged because of the small measure of Grace which they feel in themselves and because they come so far short of the Graces that are in some other Christians Such must remember this that there are different degrees of Grace and that God doth not give his Spirit in like measure unto all that are partakers of it but in such measure as he in his Wisdome seeth fittest for every one Consider also this that God doth more respect the truth and sincerity of that Grace that is in thee then the measure or degree of it Look therefore to this especially that the Graces that are in thee as Knowledg Faith Repentance c. be sincere and sound whatsoever the measure of them be They may be sound in thee though but in small measure And the smallest measure of Grace if it be sincere and sound is sufficient to give thee right and interest to Salvation If thy Faith be but as the grain of Mustard-seed in quantity yet if it be true and unfained Faith it is able to save thee If thou canst but truly and unfeinedly hunger and thirst after Christ and his Righteousness thou art blessed Matth. 5. 6. Onely do not rest contented with a small measure of Grace but strive to a further growth But more of this in due place Vse 2 Use 2. Such as have received the greatest measure of Spirituall Graces must from hence learn not to despise those that come behind them in Grace but rather to incourage them and to cherish the smallest beginnings of Grace in others remembring that of the Apostle 1 Cor. 4. 7. Who maketh thee to differ from another And what hast thou that thou didst not receive Doctr. 3 Doctr. 3. In that the work of Grace wrought by the Ministry of the Word is here compared to the grain of Mustard-seed which being small doth grow in time to a Tree we may further learn this that it is the property of true and sound Grace to grow and increase in those that are partakers of it Though it be never so small in them at first yet it will grow and increase in time to a greater measure 2 Thess 1. 3. We are bound to thank God c. because your Faith groweth exceedingly and the Charity of every one of you aboundeth c. 2 Cor. 4. 16. The inward man is renewed day by day 2 Cor. 3. 18. We are changed into the Image of the Lord from glory to glory c. that is we grow in Grace and the glorious Image of God is daily more and more restored in us Joh. 15. 2. Every branch that beareth fruit in Christ is purged that it may bring forth more fruit Here note two things touching the growth of Grace 1. It is not alike in all Christians but in some greater in some less 2. It is not alwayes sensible for the present time As we see not the growing of the Mustard-seed but we see it is grown c. Use 1 Use 1. This convinceth such not to have any truth or soundness of Grace in them who do not grow in it Some think they have enough Knowledg Faith and other Graces already and therefore rest as they are never caring or endeavouring to go forward in Grace Such have no soundness of Grace at all in them for if they had they could not posibly rest in that measure which they have but must needs strive to a further growth Others are so far from increasing that they decay and go backward in Grace leaving their first zeal and love as did the Church of Ephesus Revel 2. 4. And indeed such as go not forward in Grace must needs go backward in it for there is no standing at a stay in this case Now such as do thus stand at a stay or go backward have just cause to suspect that there was never any truth or soundness of Grace in them Quest Quest May not such as have soundnesse of Grace decay and go backward in it for a time Answ Answ Yes this is possible and doth sometimes come to pass though it be a very dangerous thing so to fall away But such as have thus fallen back if there be any soundness of Grace in them so soon as they come to see their own backslidings will labour speedily to recover themselves and they will ever after strive so much the more to grow and increase in all Graces of the Spirit which have bin for a time quenched or decayed in them Therefore our Saviour bids the Church of Ephesus to remember whence they were fallen and to repent and do their first works Use 2 Use 2. If we would know what soundness of Grace is in us examine our selves what growth of Grace is in us Quest Quest. How may we know this Answ Answ By these marks or signs 1. By the abatement and decaying of our sinfull corruptions which are opposite to Grace and do fight against it in us The more the flesh decayeth the more the Spirit groweth and getteth the upper hand in us As it is with one that begins to recover out of bodily sickness the more the corrupt humours in his body do decay and are wasted and purged away the more the party groweth in strength and health of body So it is with us in our Spirituall growth in Grace when our corruptions decay in us and the strength of sin is more and more abated in us this is an argument of the growth of Grace in us As on the contrary if our corruptions grow stronger in us this argues the decay of Grace in us Try thy self by this therefore if thou wouldst know whether thou grow in Grace look whether the corruption of sin decay in thee look whether those sinfull lusts which have bin strong in thee do now grow weaker and are more and more mortified in thee If it be thus with thee this is an evidence of thy growth in Grace As on the contrary if thy corruptions grow stronger and more prevail in thee than they have done it is to be feared that thou decayest in Grace 2. We may know our growth in Grace by our increasing and
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
14. They cryed out for fear Now this fear and trouble proceeded from the imperfection and weakness of their Faith ut suprà Chap. 4 When they were in danger of drowning c. Observ 1 Observ 1. That there are imperfections and weaknesses of grace in the best Christians c. Observ 2 Observ 2. That even good Christians are apt to be too fearfull and timorous in times of danger yea though it be but supposed danger as this was c. See these two Points handled before Chap. 4. Ver. 38. Mark 6. 50. Be of good Cheer it is I be not afraid Jan. 6. 1621. Observ 3 OBserv 3. That it is naturall unto men to be fearfull of the visible Apparitions of Satan insomuch that even the Godly and faithfull Servants of God are very apt to be troubled with fear at the sight of such Apparitions yea though they be not reall but feigned and imaginary as we see here in the Disciples being stricken with great fear at the sight of Christ supposing they had seen an evil Spirit The like we read of them Luke 24. 37. when Christ came suddenly and stood in the midst of them they were terrified and affrighted supposing that they had seen a Spirit Now if such Apparitions be terrible to the Godly how much more to the Wicked Reasons 1 Reasons 1. The manner of the Devil 's visible appearing is in it self fearful for the most part in that he doth most commonly appear in deformed and ugly shapes and in the Night-time and in solitary and forlorn places c. 2. The consideration of the nature and naturall properties of the Devil makes his Apparitions fearfull to men in that he is a Spirit of so great power and subtilty and therefore able by God's permission to do much hurt unto us Besides that he is also at deadly emnity and hatred against all mankind seeking their destruction and confusion by all means possible 3. Because it hath bin proved and found in experience that the Devil sometimes appearing in some persons and in some places hath done much hurt and mischief c. Use 1 Vse 1. See how unfit it is for any to frequent or live in such places as are known to be haunted with wicked Spirits seeing the best Christians are apt to be troubled and perplexed with fear at the Apparitions of Satan therefore they had need be carefull to avoid occasions of being stricken with such fears and terrors lest they tempt God c. Use 2 Use 2. See what need for us to arm our selves against this fear of the Devil's Apparitions using all good remedies against it To this end 1. Labour for true Faith in Christ that being in him reconciled to God and assured of his love and favour we may not fear any power or malice of Satan appearing or not appearing to us It is either want of Faith or weakness of Faith that makes us over-fearfull of Satan and his Apparitions as we may see here in the Apostles themselves The more Faith the less fear of Satan c. 2. Consider God's speciall providence and protection promised to such as fear him in the midst of all dangers Read Psal 91. nothing can befall them but that which shall turn to their good and salvation Therefore though the Lord should suffer Satan at any time to hurt them in their bodies in this Life yet Hell Gates shall not prevail against their Salvation in the Life to come 3. Consider that the good Angels do pitch their Tents round about us if we truly fear God Psal 34. and he hath given them speciall charge over us to keep us in all our wayes c. Psal 91. 4. Remember that all the power and malice of the Devil is limitted and restrained by the power of God c. 5. Pray unto God for Spirituall courage that we may not be dismayed with fear of Satanicall Apparitions if the Lord should suffer him so to appear or present himself unto any of us c. Observ 4 Observ 4. Further we see here that the Disciples of Christ are brought into many troubles at once for they are alone in the Ship in the midst of the Sea in the Night-time and they are toyled in rowing and in danger of drowning by reason of the Wind being against them and besides all this at the same time they are terrified with the Apparition of an evil Spirit as they falsly supposed Hence then we learn That the Lord doth sometimes exercise his Servants with many troubles at one and the same time both outward and inward Tryalls So Paul 2 Cor. 7. 5. troubled on every side without fightings within fears 1 Pet. 1. 6. Ye are now in heaviness through manifold temptations Examples of this we have also in David who sometimes mentioneth many troubles at once upon himself as we may see in the Book of Psalms Psal 144. 7. He prayes to be delivered out of great or many Waters So Psal 42. 7. One deep calleth another c. But especially in Job who at the same time was afflicted in his Body Goods Children Friends and by his own Wife and therefore in one place he speaketh of Changes and Armies of troubles or sorrows which were sent of God against him See also the example of Jacob Gen. 32. Reasons Reasons The Lord doth this 1. For the more thorough tryal of the Faith and Patience of his Servants and that by this means these graces in them may be more cleerly manifested as we see in Job 2. That many troubles coming upon them at once it may be a means throughly and deeply to humble them under God's hand in the sense of their sins which are the procuring of such troubles 3. That the goodness and mercy of God may be the more seen and manifested in delivering them out of so many troubles being at once upon them Use 1 Vse 1. Comfort to the Godly when they are exercised with many troubles at once God deals no otherwise with thee than he doth often deal with other his deer Children and Servants Therefore no cause for us in this case to be dismayed or to doubt of God's favour or fear his wrath to be against us because he layeth many troubles at once upon us for he doth all in love to us and for our good that we may be thoroughly tryed and humbled c. He seeth what is best for us he seeth that one or few troubles at once is not enough to try and humble us so thoroughly as is fit therefore he layeth many at once upon us of diverse kinds and natures some outward some inward c. Think of this and be patient and well contented to submit to the hand of God though he chastise thee many wayes at once and know that he is able and will in due time deliver thee out of all troubles though thou be compassed about with never so many Job 5. 19. He shall deliver thee in six troubles yea in seven there shall
Testimony with a Preface commending and approving it as a fit testimony to convince these Scribes and Pharisees Surely well hath Isaiah Prophesied of you 2. The testimony it self in these words This People honoureth me with their Lips c. But they worship me in vain c. 3. The applying of the testimony to the plain and direct convincing of these Scribes and Pharisees for their contempt of the written Word of God and their superstitious observing of traditions of Men c. Ver. 8. Because they thought meanly of our Saviour therefore he presseth them with the Authority of a famous Prophet whom they had in great accompt Observ Observ In Generall In that our Saviour grounds his reproof of the Scribes and Pharisees upon the written testimony of the Prophet Esay the more powerfully to convince them Hence gather That such as have a Calling to reprove sin in others should ground their reproofs and admonitions upon the written Word of God drawing the matter of their Reproofs from thence and so applying it to the parties offending 2 Tim. 3. 16. The Scripture is profitable for Reproof and Correction c. Joh. 5. 45. Our Saviour reproving the Jews infidelity grounds that his reproof upon the writing of Moses telling them that he did not accuse them but Moses did accuse them c. Act. 13. 41. Paul reproveth those of Antioch which contemned the Gospel in the words of the Prophet Habakuk Behold ye Despisers and wonder and perish c. Jam. 4. 5. The Apostle reproveth and condemneth the sin of envy by testimony of Scripture alledged against it See Col. 3. 16. Reasons Reasons Why necessary to reprove sin by Authority from the Word of God 1. That so the Offender may see himself reproved of God himself and not of Man onely and so may be moved to yield more conscionable obedience to the reproof 2. The Word of God alone is powerfull and able so to convince the conscience of the Sinner as to work in him true remorse and repentance Hebr. 4. 12. The Word of God is quick and powerfull sharper then any two edged Sword See also 1 Cor. 14. 24. Use 1 Vse 1. Let the Ministers of the Word and all that are called to reprove sin in others remember this rule in giving Christian reproof or admonition viz. To do it by Authority from the Word of God though not alwayes needfull to do it in the very words of Scripture yet it must needs be done by warrant from the Scripture from whence the matter of the reproof is to be drawn And it is also good when it may be done conveniently to use the very words of Scripture in reproving sin that so the Offender may more plainly see himself reproved of God c. Use 2 Use 2. See how necessary for all that have Calling to admonish and reprove others for sin to be well exercised in the Scriptures that the Word of God dwelling in them richly they may out of the same be able to admonish and reprove others Especially Ministers of the Word had need to be mighty in the Scriptures as Apollos that out of them they may be able to convince the Wicked c. Yet not they onely but other Christians So much of this generall Observation from this that our Saviour convinceth the Pharisees and Scribes by testimony of Scripture Now to speak of the Particulars in the words And first of the manner of alledging the testimony of the Prophet viz. with a preface commending the same as well fitting to the Scribes and Pharisees against whom it is alledged Quest Surely well hath Esay prophesied of you Quest How is it said That Esay prophesied this of them seeing he lived many hundred years before them and therefore knew them not Answ Answ 1. Though he lived long before them yet might he by the Spirit of prophesie foresee their future estate and condition that they would prove like unto their Ancestors which lived in the Prophets time that is say Hypocriticall and Superstitious 2. He is said to have Prophesied of them because though he preached and wrote long before their time yet this Prophesie did concern them and was to be applyed to them for their just reproof in as much as they were guilty of the same sins which the Prophet reproved in the antient Jews of his own time As it is written The place of Esay where it is written is Chap. 29. 13. But of the place and testimony it self I will speak afterward God willing Observ 1 Observ 1. In that our Saviour doth commend and shew his approbation of this testimony of the Prophet Esay which he alledgeth against the Scribes and Pharisees that so it might carry the more credit and sway with them and be the more powerfull to convince their consciences Hence gather That it is good for Ministers of the Word in alledging testimonies and places of Scripture for confirmation or illustration of those Points which they deliver to give some speciall places of Scripture which are fit for those purposes unto which they are alledged and especially when they are such places as are of great use for the People and do very nearly concern them to take speciall notice of Not that the Word of God in it self hath need of Man's testimony or commendation for it hath Authority from God alone whose Word it is but because the testimony and commendation of Men especially such as are of eminent Gifts and Places in the Church is sometimes a good motive unto others the sooner and more readily to imbrace the Doctrine of the Word of God The like may be said of alledging the testimonies of humane Writers when there is just and fit occasion offered to alledge any such as sometimes there may be it is good in alledging them to give some commendation of the testimony that is alledged or of the Author of it that so it may carry the more credit and authority with those that hear it alledged So Paul Tit. 1. 13. alledging the testimony of the Heathen Poet Epimenides against the Cretians saith of it This witness is true Observ 2 Observ 2. Further we learn That the Doctrine of the written Word of God concerneth not onely such as lived in the times when the severall Books of Scripture were first written but even all others that were to be born and to live afterward unto the end of the World Our Saviour here tells the Scribes and Pharisees that Esay Prophecyed of them c. Rom. 15. 4. Whatsoever things were written afore time were written for our Learning c. Rom. 4. 23. The Apostle alledging that Text Gen. 15. touching the Lord's imputing of Righteousnesse to Abraham saith That it was not written for his sake alone but for us also to whom it shall be imputed if we believe on Him c. So 1 Cor. 10. 11. having mentioned the examples of God's Judgments upon the old Israelites recorded in the Books of Exodus and of Numbers he added this
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
through Unbelief doubt and distrust of God's Providence Psal 78. 10. Can God furnish a Table in the Wilderness Vse 1 Use 1. See by this how hard a thing it is for any in want of outward means to believe and rest upon God's Providence for things of this life in that the best Saints and Children of God themselves are so apt in this case to shew weakness of Faith c. Now if it be so hard for such to rely upon God's Providence in want of means how much more for others who have no Faith at all Experience may teach us the difficulty of this practise of Faith in want or in scarcity of outward means how hard then it is to rest on God and upon his bare Word and Promise to be provided for though we see not how In time of plenty and while we enjoy the ordinary means then it is easy to believe God's Promise and to rest on him but if he try us with want here is the difficulty to trust and to rely upon him to be provided for extraordinarily Which therefore shews what need we have not onely of Faith but of a great measure of Faith to believe and rest upon God's Providence in time of want and that we had need to use all possible means to attain to this Faith and to have it confirmed in us Use 2 Use 2. Teacheth us to labour and strive by all means against this Infidelity and Distrust of God's Providence in times of want and so much the more because it is a Sin and Corruption so natural to us all even to the best Christians who are apt to be tainted with it in some degree as we have heard therefore must we the more labour and take pains in the use of all good means to cure and redress this Infirmity and Corruption in us Remedies against distrust of God's Providence in want of outward means for this life 1. Pray unto God to give us Faith whereby to rest on him and his Providence casting our care and burthen on Him at all times especially in time of necessity when outward helps and means do most fail us And pray also for more strength of Faith 2. Consider what is said Matth. 6. 32. that our heavenly Father knoweth our wants yea he taketh special notice of them all and therefore being our Father in Christ and we his Children he will not leave or forsake us in our wants but supply us in due time with a sufficiency and so far as is good for us Psal 34. 3. Consider God's Promise made to us that he will provide for us and not fail or forsake us in our greatest wants Hebr. 13. 5. he hath said I will never leave thee nor forsake thee c. Psal 55. 22. Cast thy burthen upon the Lord and He shall sustain thee c. Psal 37. 19. In time of Famine they shall have enough 4. Look at God's Power being All-mighty and All-sufficient to make good his Promise and to provide for us in our greatest extremity if not by ordinary means yet by extraordinary His Power is above all means He can do above all we ask or think Ephes 3. And though we are not now to desire or look for Miracles yet God's Arm is not shortned 5. Look at the Examples of such as God hath provided for extraordinarily in their greatest necessity when they have relyed on Him as Elijah in the Wilderness fed by Ravens And the Widdow of Sarepta 1 King 17. The People which followed Christ in the Wilderness fed by him miraculously ut suprà audivimus Mark 8. 17 18 19 20 21. And when Jesus knew it He saith unto them Why reason ye because ye have no Febr. 20. 1624. Bread c. THE Evangelist having in the Verse going before mentioned the great fault and infirmity of the Disciples in misconceiving Christ's admonition given them touching the shunning of the corrupt Doctrine and Opinions of the Pharisees and Herodians Now in these Verses he setteth down at large our Saviour's sharp Reproof of his Disciples Infirmity And because they offended many wayes and discovered sundry faults and corruptions as we heard upon the former Verse therefore our Saviour doth now particularly touch and reprove sundry corruptions and infirmities in them In the words consider two things 1. The ground of our Saviour's Reproof which was the notice taken of their fault and Infirmity discovered by their private reasoning together 2. The Reproof it self He saith unto them Why reason ye c. When Jesus knew it that is Perceived and took notice of their private Reasonings together c. Quest Quest How came He to know their private Reasonings together Answ Answ By the power and wisdom of his Divine Spirit as he was God in which respect all their words and thoughts were naked and open unto his sight Observ Observ See here an evidence of Christ's God-head in that he knew and was privy to the private words and speeches uttered by his Disciples in reasoning together by themselves yea he was privy to their very thoughts and affections taking notice of the inward and secret corruptions of their hearts as of their Ignorance Infidelity c. as appeareth by the words of this Reproof which followeth A plain proof unto them and us that he was not only Man but God having the properties of the Divine Nature in himself as to know the heart and to understand all secrets c. This property of the God-head he discovered also at sundry other times So before in the eighth Verse of the second Chapter it is said He perceived in his Spirit the private Reasonings of the Scribes against him Joh. 2. 24. He knew all men and needed not that any should testify of man for he knew what was in man See also Joh. 21. 17. But I will not insist on this because it hath been often observed Object Object Elisha knew the words uttered by the King of Syria in his Bed-Chamber 2 King 6. 12. Answ Answ Not of himself but by Revelation from God Now followeth the Reproof it self which our Saviour urgeth unto them by way of questioning and expostulating with them touching those things wherein they were faulty that so he may set the sharper edge upon his Reproof to make it work the more upon them And because as hath been said they were many wayes faulty therefore he doth reprove their several faults and corruptions More particularly four special faults and corruptions 1. Their Infidelity and Distrust discovered by this private Reasoning about want of Bread Why reason ye c. 2. Their Ignorance Dulness or Stupidity of mind to conceive the spiritual meaning of his former admonition given them Perceive ye not yet c. which Reproof is further urged again in the eighteenth Verse Having eyes see ye not c And again in the 21. Verse He said unto them How is it that ye do not understand 3. Their hardness of heart Ver. 17. Have ye your heart hardned
had with his Disciples touching their own and others opinion of his Person In the words are four things set down as ye have heard 1. The occasion of the Conference Our Saviour's going out with his Disciples into the Towns of Cesarea Philippi 2. The Time and Place when and where it was had By the way 3. The Conference it self 4. The Event or Consequent Ver. 30. Of the two first ye have heard Now followeth the Conference it self which consisteth of two parts 1. A twofold Question or Demand of our Saviour moved to his Disciples touching himself 2. Their twofold Answer thereunto The first Question is touching the common People's opinion of Him Whom do men say that I am Whereunto the Disciples Answer is That some said he was John the Baptist some that he was Elias and others that he was one of the Prophets ver 28. The second Demand or Question is what the Disciples own opinion was of Christ whereunto Peter in all their Names answereth Confessing him to be the Christ ver 29. To speak of the words in order as they lye And first of our Saviour's first Demand and their Answer to it Whom do men say that I am That is What do the common sort of men or the common People think and speak of me So St. Luke expoundeth it Luke 9. 18. whom say the People that I am which shews That our Saviour did not here enquire of his Disciples what the Scribes and Pharisees and such like of great Place and Accompt did speak or think of him for he knew that they were his open malicious and professed Enemies holding such gross and absurd and openly blasphemous Opinions of him as had no colour at all of Truth as that he was a Blasphemer a friend of Publicans and Sinners that he had a Devil c. Therefore hepasseth over the censure of these as not worthy to be mentioned and he asketh onely what the common and meaner sort of People said of him who had some honourable opinion of him though erroneous Quest Quest Wherefore did our Saviour thus enquire of his Disciples what others spake and thought of him seeing he was not ignorant hereof before he asked Joh. 2. 25. Answ Answ He did not ask this out of any ambitious desire of vain-glory from men or as if he depended upon the common Peoples Opinion or Speeches of him for he received not mans testimony touching his Person or Calling as he professeth Joh. 5. 34. but he moved this Question to them for other Ends and Reasons As 1. That by consideration of the false and erroneous Opinions which others held of him he might the better take occasion to confirm his Disciples in the true Faith which they had conceived of his Person which was the main end of all this Conference with them as may appear Matth. 16. 2. That by putting them in mind of the gross errours which others held of him he might stir them up to bless God for revealing to them the true knowledge of his Person and for giving them Faith to believe in him Matth. 16. 17. Blessed art thou Simon c. Flesh and Blood hath not revealed it unto thee but my Father c. 3. That he might by this Question admonish them to take heed of those erroneous Opinions which others held of him Observ Observ It is needful for Christians not onely to be gounded in the sound Knowledge of the Truth in matters of Religion but also to take notice of those Errours and corrupt Opinions which are holden contrary to the Truth Therefore our Saviour here examineth his Disciples not onely touching the Truth which themselves did hold but also touching the erroneous Opinions which others held of him thereby shewing That it was needful for them not onely to know and believe the Truth but also to take notice of the contrary Errours maintained by others against the Truth Therefore in Scripture not onely the true Doctrine of God is laid down but also contrary Errours and false Doctrine discovered As for Example The Errours of the Sadduces denying the Resurrection Matth. 22. 23. and affirming that there is neither Angel nor Spirit Acts 22. 8. So also the Errour of Hymenaeus and Philetus affirming the Resurrection to be past already 2 Tim. 2. 18. So also the devilish Doctrines of those false Teachers of those latter Times prophesied of 1 Tim. 4. 3. which should forbid Marriage and command to abstain from Meats c. These and the like Errours and false Doctrines of Men contrary to the Truth should not have been thus particularly mentioned in Scripture if it were not needful and profitable for Christians to know and be acquainted with them Therefore also we are bid to try the Spirits of false Teachers 1 Joh. 4. 1. which we cannot do without taking notice of those false Doctrines which they teach and hold Reason Reason Christians ought carefully to shun and avoid all erroneous Opinions and Doctrines contrary to the Truth as we have heard before ver 15. of this Chapter which they cannot well do unless they do know and take notice of those erroneous Opinions Note that this is not so to be understood as if Christians must of necessity know and be acquainted in particular with all Errours and corrupt Opinions which have been or are holden against the Truth for that cannot possibly be but that it is fit and necessary for all Christians so far forth as they have means to know and be acquainted in some measure with the principall and fundamentall Errours which are holden by others against the Truth in such Points and Doctrines of Faith as are of necessity to be believed unto Salvation And especially Christians have need to be acquainted with the Errours of their own Times with which they are most in danger to be infected So the Apostles were well acquainted with the Errours and Heresies of their own Times So the Christians of the antient Church in the Ages succeeding the Apostles So we in these Times have most need to take notice of the Errours and Heresies now raigning and most dangerous as the Errours of the Turks Jews Papists Lutherans Anabaptists c. Further note That as it is needfull and profitable for all Christians so especially for Pastors and Ministers of the Word to be not onely grounded in the Truth but also to know and take notice of the contrary Errours and false Doctrines that so they may not onely themselves shun and avoid such Errours but also to be able to discover and confute them and to teach others to avoid them Tit. 1. 9. A Bishop or Pastor must not onely hold fast the faithfull Word but be able also to convince the gainsayers Use Use See how needfull for all Christians to be furnished with a good measure of knowledge in the Word of God that so by the Light thereof they may be able not onely to know and understand the truth in all Doctrines needfull to Salvation but also to discern
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ— to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell â—o our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. â—n that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
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
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
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
child viz. 1. Our Saviour's coming back again to his Disciples after his Transfigurarion together with those Accidents which thereupon immediately happened ver 14 15. 2. His questioning with the Scribes about the matter whereof he found them disputing with his Disciples ver 16. 3. The Suit or Supplication of the father of the child unto Christ in behalf of his son together with Christ's Answer and what followed thereupon ver 17 18 19 20. Now the Evangelist setteth down another speciall Antecedent which went before the Miracle and made way to it viz. A Conference between Christ and the Father of the child which consisteth of four parts 1. A Question moved by our Saviour to the Father of the child touching the time How long his son had been in that case 2. The Answer of the father of the child unto that Question ver 21 22. 3. Christ's Reply unto him ver 23. 4. The Answer of the father unto that Reply ver 24. Of the first part And he asked his father How long is it ago c Here at first it may seem strange That our Saviour Christ â—eeing the child to be in such a miserable case and having also been so earnestly sought unto by the father of the child to shew mercy on him should yet make further delayes and instead of dispossessing and healing the child should stand questioning thus about the time How long he had been so c. which might seem impertinent and unseasonable at this time As if one coming to quench a House on Fire should not set to his helping hand presently but stand questioning how the Fire came or how long it had continued c. But all this was done and this delay made by our Saviour for just and good causes partly for the more thorough tryall and exercise of the Faith of this father of the child and partly that by this means the long continuance of this heavy affliction and misery of the child and coâ—sequently the grievousness thereof being by the father's answer made known the greatness of the Miracle and of Christ's Power therein shewed might the more appear Now further whereas ouâ— Saviour doth ask this Question How long this child had been in this case This was not because he was ignorant hereof before he asked for by his divine Spirit as he was God he knew it already but hereby to give occasion to the father of the child to relate the matter to this end That both himself might be the more affected with the grievousness of his sons misery being of so long continuance and also that by this means the power and goodness of Christ might the more appear in helping and delivering him at last and so the weak Faith of the father might be the more confirmed when he should afterward see his son delivered from so grievous an affliction which had been so long upon him Observ Observ The Lord doth sometimes delay and put off the deliverance of his Children and Servants out of their Troubles Though he have a purpose to deliver them and that not long after perhaps yet he doth in the mean time delay and put off the time of deliverance holding them still under the Cross and suffering their Afflictions to continue still either in their own persons or in such as belong unto them yea even then when their Afflictions do grow more and more sharp and grievous yet still he doth make delayes Thus our Saviour dealt with this father of the child possessed Though he saw his child more and more tormented by the Devil which could not but more increase the Affliction and Grief of the father yet for all this he doth make further delayes by asking this question of him about the time How long c. So we heard chap. 7. how he delayed and put off the Woman of Canaan or Syrophoenicia and would not at first help and deliver her Daughter Thus David being in distresse complaineth That his throat was dry with crying and calling to God for help which shews That the Lord did not hear or deliver him at first but made long delayes See Psal 69. 3. I am weary of my crying my throat is dryed mine eyes of fail while I wait for my God Vse Use Teacheth us not to think strange or be discouraged in our Afflictions when the Lord doth delay and put off our deliverance holding us still under the Crosse and in our Troubles yea even then when they grow greatest and most heavy upon us for this is no new things but his usuall dealing with his Children and it is all for our good Therefore he makes delayes not because he is delighted with our Miseries or Afflictions not yet because he hath no care of us or pity towards us but because the due time is not yet come for deliverance He sees it best for thee to have thy faith and patience further tryed and exercised and that thou be yet more humbled under his hand Therefore be content with his Will and rest in it waiting still on him without making too much haste out of trouble Remember Esay 28. 16. He that believes shall not make haste Though the Lord deferr for a time yet he will not alwayes delay his help and deliverance Yet a little while and he that shall come will come and will not tarry Hebr. 10. 37. In the mean time The Just shall live by Faith c. Now followeth the Answer of the father of the child to Christ's Question which consists of three parts 1. A brief resolution of the Question moved to him touching the time how long his son had been so vexed by the Devil He answers That he had been so from his Child-hood 2. A further declaration of the grievous misery and affliction of the child by shewing the dangers into the which the Devil had often brought him by casting him into Fire and into the Water 3. A renewing of his former Suit and Supplication unto Christ to shew mercy on him and his child ver 22. Of the first part And he said Of a child Or from his child-hood or infancy Now this by the way shews that this possessed party was no child for the present but rather a Youth or young man of some years Observ 1 Observ 1. In that this young man had this heavy affliction laid upon him by the hand of God even from his child-hood or when he was yet a child this shews That even in his child-hood he was tainted with the corruption of sin for otherwise it had not stood with God's justice thus to correct him whence therefore we may gather That even young children are naturally tainted with the corruption of sin and by reason thereof lyable and subject to Temporall Afflictions and Chastisements yea to eternall Judgment and Condemnation in themselves Gen. 8. 21. Every Imagination of mans heart is evil from his youth yea not onely children but Infants in their first Conception and Birth are tainted with the corruption of
Salvation of others Souls must shew it self by a diligent use of all good means to further their Salvation c. Reasons Reasons 1. It is the property of true Charity not to seek her own things 1 Cor. 13. 5. that is not onely her own good but the good of others especially their Spiritual good and Salvation 2. We are fellow-members of the sâ—me body of Christ at least in profession and therefore as in the natural body the men bers have a natural care of the mutual good of each other so should we c. 1 Cor. 12. 25. 3. In the Lords Prayer we are taught to pray for the comming of Gods Kingdome therefore we are to be carefull of the Salvation of others as well as of our own that by this means Gods Kingdome may be enlarged Use 1 Vse 1. For reproof of such as have little or no care of the Salvation of others but are rather carelesse thereof Many trouble not themselves or their thoughts at all about this matter much less do they take any pains or use means to further others to the Kingdome of heaven but let the Souls of others sink or swim all is one to them like unto Cain who asked whether he was his brothers keeper What is to be thought of such surely this that themselves are not likely to be saved if they continue thus careless of the Salvation of others and do not repent of this sin I cannot believe saith Chrysostome that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour Chrysost de Sacerdot lib. 6. A Christian cannot go to heaven alone but must needs labour to drâ—w others with him Use 2 Vse 2. To exhort every one of us to this sollicitous care for the Salvation of others and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven as Prayer Instruction Admonition c. The Lord will not have us go to heaven alone but to draw others c. especially such as have charge of others ought to shew this care as Ministers of the Word Parents Masters of Families c. Paul sayes the care of all the Churches came upon him daily 2 Cor. 11. 28. Mark 10. 27. And Jesus looking upon them saith With men it is impossible but not with God c. Nov. 9. 1628. IN the former Verse we heard that when our Saviour taught his Disciples how exceeding difficult a matter it is for rich men and especially the covetous rich putting trust in riches to be saved hereupon the Disciples being astonished at the strangeness of his doctrine and considering with themselves how common and natural to all men the sin of covetousness is moved this question or doubt among themselves Who then could be saved implying the small number of such as were like to be saved especially of the richer sort if it were so c. Now in this 27. Verse the Evangelist shews how our Saviour took occasion to answer and resolve this doubt which the Disciples had privately moved amongst themselves And because as it seems they so conceived our Saviour as if he taught it to be not only hard but simply impossible for the coveâ—ous rich to be saved therefore to correct this errour in them he now teacheth more plainly how far it is impossible and how far possible for such covetous rich men to be saved that it is impossible to men but not to God c. In the words consider two things 1. The gesture used by our Saviour towards his Disciples at the time of uttering these words to them He looked on them As before Verse 23. By this gesture intimating to them that as God he knew their private conference and reasoning about the matter though he were not present with them to hear it 2. The words themselves which he uttered to his disciples consisting of two parts 1. He shews how far and in what respect it is impossible for covetous rich men to be saved even as it is for a Camel to go through a needles eye viz. With men that is in respect of mans power 2. He shews how and in what respect it is not impossible but possible for such to be saved namely With God that is in respect of the divine power of God and hereof he gives the Reason in the last words of the Verse from Gods Omnipotency Because with God all things are possible First of the gesture used by our Saviour Looking on them c. Observ Observ An evidence and proof of Christ's God-head in that he being absent and out of the hearing of the discipleâ— when they moved that question Who then could be saved yet knew and was privy to the words they spake and the conference they had among themselves This was by the power and vertue of his Divine Spirit as he was God by which he knew all things even things done and spoken out of his â—ight and hearing yea the very thoughts of his Disciples and of all other men See before upon Chap. 8. 17. and Joh 21. 17. where Peter confesseth unto him thus Lord thou knowest all things c. Of the second The words themselves here uttered by our Saviour to his disciples With men it is impossible c. Object Object It may seem that our Saviour sayes no more here of covetous rich men then may be said of such as are tainted with any other sin and do live in it For in respect of man's power it is also impossible for any sinner to be saved and on the other side it is true that by the power of God other sinners as well as the covetous may be saved Answ Answ 1. There are degrees of impossibility with men or in respect of man's power according to the different causes of it or impediments concurring to hinder that which is impossible from being effected and so that is said to be less impossible which hath â—ewer causes or less impediments to hinder the effecting of it and yet hinderances enough to make it simply impossible to be done on the other side that is said to be more impossible which hath more or greater causes to hinder the effecting of it Now of this latter kind of impossibility our Saviour here speaketh when he sayes It is impossible in respect of man's power for covetous rich men to be saved meaning that it is not only impossible but in a special manner and high degree of impossibility in regard of the many and great impediments which hinder the salvation of such in respect of man's power in regard whereof it is more impossible for the covetous to be saved than for sundry other kinds or sorts of sinners which live in other sins â— Whereas our Saviour sayes That by the power of God it is not impossible but possible for covetous rich men to be saved although the same may be said also of such as live in
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
case Joh. 5. 40. Ye will not come to me that ye might have life Observ 2 Observ 2. In that being called to come to Christ he casteth off his garment that it might not hinder him in making speed to him Hence we may learn that when Christ calls us to him or requires the performance of any duty of obedience we are to shake off all impediments which may hinder our obedience to the will and command of Christ For example Christ calls and commands us to believe in him and to profess his name and truth yea to suffer for it if need be he calls us to deny our selves and to take up our Cross and follow him he calls us to love our enemies to forgive such as wrong us c. Now then to the end we may in these things obey his will we must shake off all impediments which may hinder us therein Quest Quest What impediments are we to shake off especially Answ Answ 1. The corruption of our nature which hangeth so fast on us and is a clog to hinder us in obedience to Christ This we must daily labour to cast off using all good means to mortify it in our selves that it may not hinder us in obedience to Christ Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us c. 2. The inordinate love of this World and of the things that are in it as profits pleasures c. This is a main enemy and hinderance to us in obeying Christ Therefore we must labour to cast it off striving to be crucified and dead to the World and to use it as if we used it not 1 Cor. 7. 3. We must renounce and shake off the society of profane and carnal men in the world whether they be enemies or friends in shew yet if carnal and profane we must take heed of familiar and needlesse society with them lest they hinder us in our obedience to Christ in those Duties which he requireth of us As David sayes Psal 119. 115. Depart from me ye evil doers for I will keep the Commandements of my God So must we say c. Vse Use To reprove such Christians as are not careful to shake off those impediments which may hinder them in obedience to Christ in the Duties which he requireth of them No care to cast off the corruption of their nature and their natural and sinful lusts which are such clogs to hinder them in the wayes of Christ but they rather foster and cherish those lusts in themselves giving way to them and taking thought to satisfie them Neither are they careful to renounce the love of the World and of the profits and pleasures of it but rather give themselves over to these which are as snares to intaâ—gle and hinder them in their obedience to Christ c. Neither do they forsake and cast off the society of profane and carnal men but rather desire and seek after the company and familiarity of such which are a means to hinder them in obedience to the Will of Christ No mervail if such perform so little obedience to Christ in those duties which he requireth of them seeing they have no care to cast off those impediments which may hinder them in this obedience which they owe to Christ Mark 10. 51 52. And Jesus answered and said unto him What wilt thou that I should do unto thee The blind Aug. 30. 1629. man said unto him Lord that I might receive my sight And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way TOuching the Effects and Consequents which followed upon the blind man's renewing of his Sute to Christ with more earnestness than before we have in part heard before 1. That hereupon our Saviour stood still and commanded him to be called to him 2. That those that were present did upon Christ's command call the blind man and also comfort and encourage him to go to Christ 3. That hereupon the blind man shewed great readiness and forwardness in going to Christ Casting away his garment c. Now in the next place Verse 51. the blind man being come to Christ the Evangelist shews what our Saviour said unto him in way of answer to his former Sute and Supplication for mercy viz. that he demanded of him What he would have him to do unto him that is What was the particular mercy which he desired he should shew unto him Whereupon followes the blind man's answer to that Demand of Christ in which he doth open and express the particular matter of his Sute unto him which was this That he might receive his sight that is be miraculously cured of his blindness and obtain the benefit of his sight by the Divine power of Christ Of the first Our Saviour doth demand what was the particular matter he would have him do for him not that he was ignorant what the matter was for he knew well enough by his Divine Spirit but hereby to give occasion to the blind man to open his particular sute or request and withall to encourage and move him so to do that so by this means others which were present might take the more special notice both of the Divine power and goodness of Christ which he shewed immediately in granting his request that is to say in curing him miraculously of his blindness Verse ult But not to insist upon this Here followeth the blind man's Answer to Christ In which he now at last having this occasion given him by our Saviour expresseth what was the particular thing which he desired viz. That he might by him be cured of his blindnesse c. And to the end he may the more move our Saviour and prevail with him for this extraordinary mercy he doth in earnest and affectionate manner express his Petition as appeareth by the reverent title he gives to Christ calling him Lord. Observ 1. If this poor beggar sued so earnestly to Christ being on earth to be cured of his bodily blindness and to obtain the benefit of his sight how much more ought we to seek and sue to Christ now being in Heaven to be cured of our spiritual blindness and ignorance in the things of God and to have the eyes of our minds enlightned by his Spirit to see and perceive spiritual and heavenly things which concern God's glory and our own salvation For look how much greater an affliction and misery it is to be spiritually blind than to be blind in body and look how much greater benefit it is to have our minds enlightned with the saving knowledg of God and of his Will revealed in his Word than to enjoy our bodily eye-sight so much more earnestly ought we to seek and sue to Christ Jesus the Son of God to be cured of our spirituall blindness c. than this poor man did to be cured of his bodily blindness Oh then let us do so
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
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
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
more to thirst after Christ c. and so are fitted to embrace Christ and to give him entertainment in our hearts by faith then have we been profitable hearers of the Word Not otherwise Use 4 See also here to what end we should chiefly come to the hearing of the Word that by means of it we may be more and more prepared to embrace Christ and to receive him into our hearts for this end chiefly should we come to hear the Word and not for sinister ends as for Custome Fashion Fear of Hate c. Mark 1. 3. The Voyce of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight June 21. 1618. HAving spoken of the first 〈…〉 out of the Prophet Malachy for confirmation of John Baptist's Calling Now we come to the second Testimony alledged out of the Prophet Esay to the same purpose In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ to prepare his way Now in this Testimony of Esay is set down the manner how or means by which he should prepare the way of Christ and that is by Crying in the Wilderness c. that is by preaching with great zeal and earnestness unto the people exhorting them to prepare themselves to the embracing of Christ Jesus the true Messiah In the words consider 4 particulars 1. The Title given to John Baptist called a Voyce 2. The quality or kind of this Voyce a crying Voyce 3. The place where he was to cry in the Wildenness 4. The sum and substance of that which he cryed Prepare ye the way of the Lord c. The Voyce This is spoken by the Prophet Esay touching John Baptist as we read Esa 40. 3. for so that place is expounded by John Baptist himself Math. 3. 3. and Joh. 1. 23. Now John is said to be a Voyce in respect of the execution of his ministerial Office which was to speak and sound forth the Doctrine of the Gospel touching Christ and touching Salvation by him See Exod. 4. 16. Of one crying or a crying Voice for these are all one according to the Hebrew manner of speaking Now by this Crying of John the Prophet implyeth two things especially touching the manner of his Preaching 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ for we do not use to cry out aloud or to lift up our Voice but when we earnestly speak or utter any thing 2. This word crying implyeth his great liberty and boldness in preaching the Word for the lifting up of the Voice in speech argueth boldness and courage in the Speaker as on the contrary the depressing of the Voice sheweth timorousness In the Wilderness What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel we shall hear God willing upon the next Verse Prepare ye the way of the Lord c. The meaning of these words shall be opened when we come unto them afterward Obser The Voice c. From this Title given to John Baptist we may learn How all Ministers of the Word should be qualified for that Office They must be Voices that is such as are able fit and willing to speak and to sound forth the Doctrine of the Word of God unto the People Hence they are called Preachers or Criers aâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify 2 Pet. 2. 5. Noah a Preacher of Righteousness And 1. Tim. 2. 7. Paul a Preacher and an Apostle Hence also Ministers are called Interpreters Job 33. 23. and Embassadours 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will and to deliver his message to his People Neither do I mean onely that they must have a natural Voice sufficient to speak or utter words but a Minister must have the Voice and Tongue of the learned as the Prophet speaks that is he must be able by preaching to unfold the sense of the Word of God and apply it to the use and edifying of the hearers Malach. 2. 7. The Priests lips should keep Knowledge c. He must not onely carry Knowledge in his mind and understanding but he must be able and willing to utter it with his lips and so to convey it to others Use 1 See then how unfit it is that any should bear the name or fill up the room of a Minister in the Church who is either not able or not willing to preach the Word and to sound forth the Truth of God to his People as John Baptist did Shall we think a bare Reader to be a fit man to bear the Office of a Minister No he must be the Voice of a learned Crier or Preacher of God's Word for so was John the Baptist How doth the Prophet Esay tax such unlearned and unsufficient watchmen calling them dumb Doggs that cannot bark c. Esa 56. 10. We are to desire of God in our Prayers to remove all such tongue-tyed Ministers out of the Church and to place such in their rooms who may be able and willing with the voice and tongue of the learned to speak to the People in the Name of God Use 2 If Ministers of the Word ought to be Voices as John Baptist was that is able and willing to unfold and apply the Word by Preaching Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word whâ—â—soever we sound it forth unto you Let him that hath an ear hear Invain is it for us to have a voice and tongue to speak and publish the Word to you if you will not afford us your diligent and attentive ears to hearken to that is spoken As we must preach the Word in season and out of season c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions Jam. 1. Eccles 5. 1. Be ready to hear c. So much of the Title given to John in that he is said to be a Voice Now followeth the quality or kind of this Voice A crying Voice or the Voice of one crying By which 2. things are implyed as we heard touching the manner of John's Preaching 1. The zeal and earnestness which he used in it 2. The liberty and boldness which he shewed Hence then observe 2. Points of Instruction for Ministers touching the manner of their Teaching 1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word 2 Tim. 4. 2. Be instant in season c. reprove rebuke exhort with all Long-suffering and Doctrine So Esa 58. 1. Cry aloud spare not lift up thy Voice like a trumpet and shew my People their transgressions c. So Hos 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly but with zeal and fervency of spirit
Now this zeal and earnestness consisteth in 2 things chiefly 1. In being affected and moved in his own heart with that which he delivereth feeling the power of it in himself 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught now this is done by the particular applying and earnest urging and pressing of the Doctrine taught unto the consciences of the hearers when it is not only delivered in general manner and so left but particularly applied yea and this Application urged 〈…〉 unto the consciences of the People for the reproving and convincing of sin in them and for the stirring of them up to goo◠〈…〉 Eccles 12. 11. The Doctrine of the Word preached by the Ministers of it is compared to Nailes fastned to shew that it must b◠driven home and up to the head as it were by the hammer of Application Use Seeing Ministers must be zealous and earnest in their Preaching hence it follows that you that are hearers should be affected and moved with this our zeal and earnestness As it is our part to cry out and lift up our Voice as John Baptist did that is to be zealous and earnest in exhorting reproving convincing c. So it is your part to be moved with this our crying and to shew that you are moved with it by avoiding the sins that we cry out against and by embracing and practising the good duties unto which we so earnestly exhort As we are to cry unto you by earnest exhortations admonitions reproofs and threatnings out of the Word of God so you must not suffer us to cry in vain to you Amos 3. 6. Shall a Trumpet be blown in the City and the People not be afraid Shall we sound the Trumpet of the Word loud in your ears and should you not be moved at it Some indeed are so blockish and sensless that cry we never so loud to them by exhortation reproof or threatnings they are no more moved at it than the Pillars of the Church they sit gazing about or else fall asleep and are not once moved or touched with any feeling of that which is delivered If John Baptist himself were here to cry unto them to leave their sins and to turn to God by new obedience we may probably think that these would be little or nothing moved at his cry but like deaf Adders they would stopp their ears though the Charmer should charm never so wisely At the zealous Sermon of Peter a great number were pricked in their hearts Act. 2. But now adaies few or none are once moved at the zealous and earnest exhortations admonitions and reproofs delivered to them by God's Ministers But remember this That as we are to shew zeal and earnestness in delivering the Word so you are to be affected and moved in heart with that which is thus delivered the Lord hath not appointed us to cry and lift up our voices in vain but he will have you to hearken to our earnest Cry and to be moved with it Obser 2 Again in that John Baptist is said to have cryed out in preaching this shewed his boldness and hence we learn That Ministers of the Word should with courage and boldness of spirit deliver the word and message of the Lord. Ephes 6. 20. Paul would have them pray for him that he might speak the Word boldly as he ought to speak This is enjoyned the Prophets that they should not fear the faces of men in reproving sin as Jer. 1. 17. Ezek. 3. 9. Fear them not neither be dismaied at their looks c. We have examples for this Eliah boldly reproving Ahab 1 King 21. John Baptist also boldly and plainly telling Herod that it was not lawful for him to have his Brother's wife Mark 6. 18. Act. 4. 13. See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness or to suffer himself to be hindred by it from doing his Duty We must remember that we deliver not our own message but the word and message of God himself and that we speak in his name not in our own name and therefore we should with all liberty and boldness deliver this Word of God not forbearing to reprove sin nor concealing any part of God's Truth for fear of mens displeasure Cry out boldly against sin as Elias and John c. To proceed In the Wilderness touching this Wilderness which was the place where John Baptist cryed and preached so zealously we shall speak more fitly upon the next Verse I proceed now to the sum and substance of that which he cryed in these words Prepare ye the way of the Lord c. First to open the words Prepare the way c. Whereas there is some little difference between the words as they are alleged here by the Evangelist and as they are found Esay 40. 3. We must not marvail at it for the Writers of the New Testament use much liberty in citing places out of the Old Testament not alwayes tying themselves to the very words of the Text alleged without adding or diminishing from them but they content themselves with alleging the words in such manner as seemed for their present purpose in the mean time not altering the substance of the matter So here St. Mark leaveth out some words which Esay hath as those words in the desert but they are implyed in the words going before in that it is said The Voyce of one crying in the Wilderness so that the sense is not diminished by leaving them out in this place The like may be said of those other words our God which Esay hath but St. Mark passeth them over yet they are implyed in the word Lord. But to come more nearly to the opening of the words Prepare ye the Way c. The meaning is Make ready your selves and your own hearts especially to embrace and entertain Christ Jesus the Lord. It is a Metaphoricall speech taken from the custome of Loyall and Dutifull Subjects who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities they use to prepare the way by which he is to passe removing all inconveniences and annoyances out of the way and if there be any that the King may have a clear way and passage So John Baptist exhorted the People to prepare their hearts for the coming of Christ to give Him entertainment Make his paths straight or plain and eeven This is but a repetition of the same thing in other words the meaning is this That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts So much of the words The Instruction follow Obser 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ Hence we may learn that by nature we are altogether unfit to embrace Christ aright and to give entrance and
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