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
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
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
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against 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
Devils desired to enter into the Swine 257 Why Christ suffered the Devils to go into the Swine ibid. God sometimes justly suffers him to have his Will 258 He enters into Swinish Persons 259 He can assume a Body 380 His Apparitions 381 382 He can enter into men 612 He can torment men 613. 636 His Cruelty 613 His rage 622 His malice is limited 626 We are naturally his Slaves 799 His malice against the Scripture 1020 He fits his Temptations to the time 1129 Diet. Rules concerning it 22 125 Diligence It is an Effect of Love 96 Motives to diligence in Duties 160 It is a means of spiritual profit 227 228 Diseases They are fruits of Sin 148 Discord It is hurtful to Society 166 Remedies against it 167 Discouragement It is a Sin to discourage any in doing good 1218 Impediments in doing good should not discourage us 97 We must expect it in Duty 719 Discourse The Wicked abuse holy things in their discourse 1418 Distrust The best are apt to distrust God 487 Remedies against it 487 244 We are prone to distrust God in Affliction 243 Divorce 701 702 703 Whether the Persons divorced may marry again 715 It is unlawful in light Causes 715 Doubts We should propound them to others 639 Faith may stand with some kind of doubting 860 Duty 947 The Devil is ready to obstruct us at it 204 God allows rest from it 353 Our Gesture at it should be decent 365 When two Duties interfere the most necessary must be done 265 Duty towards God and Man must not be severed 338 Hinderances of it should be avoided 567 Helps to it should be vsed ibid. Christ accepts it though it be weakly performed 667 In it we must expect discouragements 719 In it we must be watchfull 1179 Several sorts of Duties 1194 For it the fittest time should be chosen 1209 We should be diligent in it 1226 The easiness of it aggravates the neglect 1337 We are naturally unable to do it 1344 E. Earth IT shall be altered at Christ's coming 1167 Earth-quakes They are often tokens of God's Wrath. 1077 Elect. Election 1124 1155 The Elect are sometimes seduced 1132 At Christ's coming there will be a separation between them and Reprobates 1153 Election the Cause of their Salvation 1155 Certainty of their Salvation 1156 Angels must gather them 1154 1157 1158 1159 God doth not call them all at once 775 There are many 800 Heaven is open onely to them 792 Ends. It is not enough to propound good Ends except we use lawful means 1463 Enemies Enemies of Christ. 390 1028 1029 1030 1085 1272 1280 1358 1377 Envy 1307 It is natural to men 664 Remedies against it 436 664 1465 Danger of it 1465 It is the property of the Wicked 1466 Errour No Calling in Church exempts from it 103 521 597 598 980 Ministers must shun it 483 Ministers should confute it 604 The best are often tainted with it 713 718 Neglect of Scripture is a cause of it 330 931 964 The Spirit of God will not yield to it 1297 Ignorance in the Scriptures a Cause of it 128 505 786 It is manifold 330 The teaching of it is a Cause of sinful practices 400 It derogates much from the Authority of God's Word 416 It is apt to increase ibid. We must avoid it 482 484 Helps to avoid it 482 It is infectious 483 Christians should know it 503 It hath been in all Ages 504 It should be opposed with Scripture 1021 We are naturally prone to embrace it 1067 Estate There are but two Estates after this life 684 Eternity The Eternity of Heaven 682 Eternity of Christs Kingdom 1027 Exaltation Exaltation of Christ 1658. 1659. 1660. 1661 Example The influence of it 1417. 1426. 1214. 1518 The example of the Multitude is no rule 1360 F. FAith 1273. 1280. 1358. 1552. 628. 861. 1565. 1618. 1628 The Devils have an Historical Faith 67. 150. 254 Whether Repentance be before it 48 How Christ saw it 97 Without it the Word is unprofitable 208 Necessity of it at prayer 271 Knowledg the ground of it 387. 276 It is sometimes weak in the best 626. 278. 1588. 1616 Confession of it 508. 509. 552. 1090 Prayer an effect of it 861. 863. 494. 630 Knowledge of the Law a preparation to it 1016 Teachableness a good step to it 1015 What it is 51 Parts of it 51 Degrees of it 51 Necessity of it 52. 1627 Signs of it 52. 632. 1017. 1628. 1629 Means to attain it 52. 286 Means to increase it 53 Its hinderances 53. 1517. Object of it 53 Without it no pardon of Sin 98 It commends our good works 99 It 's power 156. 277. 452. 629. 806 It is not propagated by natural Birth 161. 497. 574 It will be fruitful 277. 388 The benefit of it 285. 454. 809 How it healed the woman 285. It unites to Christ 285 Why God suffers it to be assaulted 287 Christ is ready to help its weakness 288. 460. 494 When it is weak 359 Helps to strengthen it 361. 1535 God exercises it with many Tryals 447 It is accompanied with humility 451. 676 Affliction increases it 453 We should not rest on the Faith of others 506 It consists with ignorance in some points 595. 596 It is joyned with sorrow for Sin 631. 632 It is not inconsistent with some degree of unbelief 633 It is the property of a Christian 675 It believes things invisible 785 It is exercised with many discouragements 805 It is its nature to grow 806 In some sense it is in Christ 1534 Salvation the Fruit of it 1638. 1639 How the Gospel works it 1626. 1640 It is the way to obtain our desires 854 Motives to it 854 We must be content with that degree of it which God gives 855 It is a means to obtain the gift of Miracles 857 It enables us to perform what God calls us to 858 It stands with some kind of doubting 860 It applies Christ 1024 It trusts in God 's providence 1054 Power of God a ground of it 1327 Love of God a ground of it 1327 Famine It is a token of God 's wrath 1078 Fasting 121. 641. 642 It should be used in time of Affliction 123 Fear Remedies against it 1423. 243 The danger of it 580 An infirmity in danger 242. 1247 Difference between the fear of the wicked and the godly 242 Whether Christ condemned all kind of fear 247 It proceeds from infidelity 248 Fear of Christ 1308 God ought to be feared 249. 283 It is good to fear God 260 How the wicked fear God 261 There is no cause for it when we are about good actions 1591 Feasting It is lawful 111. 1213 Rules concerning it 111 It is sometimes an occasion of Sin 344. 1454 Flight Cautions concerning it 1109 It is lawful in time of persecution 144. 145 Foolishness It 's kinds 437 Remedies against it 438 Fornication It 's significations 431 Remedies against it 431 Free-will No free-will to good 760 Friends Perâ—idious friends 1367 We
beginning of the solemn publishing of the doctine of the Gospel or The preaching of the Gospel began first in the ministery and preaching of John Gospel of Jesus Christ It is so called in two respects chiefly 1. Because Christ Jesus as he is God is the Authour of this Doctrine 2. Because 〈…〉 principal subject and matter of this doctrine The Son of God Christ is 〈…〉 God not in respect of Creation as Adam and the Angels nor of Adoption as the faithfull but in respect of eternal generation in that he was begotten of God the Father Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity after an unspeakable manner Note that Christ is begotten of the Father not as he is God if we speak properly but as he is the Son for he is God of himself as well as the Father but his person is from the Father The Godhead of the Son was not begotten of the Godhead of the Father but the person of the Son was begotten of the person of the Father or thus He hath the beginning of his person from the Father but not the beginning of his essence and nature So much for the sense of the words which being thus explained we may consider these two things in them 1. The Prerogative of John Baptist his Ministery or preaching in that it was the beginning or first publishing of the Gospel 2. A description of the doctrine of the Gospel 1. By the name given it The Gospel 2. By the Authour and Matter of it Christ Jesus who is also set forth to us further by a special title or attribute the Son of God Now let us see what matter of Instruction may be gathered from this Verse Obser 1 First From this that the ministery of John is called the beginning of the Gospel That John Baptist was the first preacher and publisher of the doctrine of the Gospel it was his priviledge to be the first preacher of Christ and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophesyed unto John Though Moses and the Prophets spake more obscurely of Christ and of salvation by him yet none preached this doctrine so plainly and evidently before the time of John Baptist He was the first plain and express preacher of the Gospel in respect of which honour done unto him he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time that is greater then any of the Prophets of the Old Testament which is to be understood not in respect of his person simply but in regard of this prerogative of his office and ministry that it was the first beginning of the plain preaching of the Gospel Use See our happiness who live in these times since the Gospel hath been thus clearly taught by John Baptist the first publisher of it yea not onely by him but by Christ himself also who followed John and by the Apostles and Ministers of Christ who have followed since Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit They that lived before John Baptist had the Gospel darkly preached in the Sermons of Moses and the Prophets which were but as a candle shining in a dark place 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist the first that ever preached Christ directly and plainly and not onely in his Sermons but in the Sermons of Christ himself and his Apostles This is our great priviledge and happiness that now there is a clearer manifestation of the Gospel than ever was before John Baptist's time so that we may come now to a clearer knowledge and discerning of Christ than they could possibly attain to who lived in the times of the Old Testament This must stir us up unto true thankfulnesse to God for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner and withall it must move us to open our eyes to look upon this clear light of the Gospel which now hath long shined ever since John Baptist's time and beware that we shut them not against it as many do which continue still in grosse ignorance of the doctrine of Christ notwithstanding it hath now been so long time most clearly published But let us remember that speech of our Saviour Joh. 3. 19. This is the condemnation that light came into the World and men loved darknesse rather than light c. Take heed how thou continue and live in ignorance of the Golpel in these times wherein so clear a light of it shineth for as Paul saith to the Corinthians if our Gospel be now hid it is hid to those that perish c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery Now followeth the description of the doctrine of the Gospel his verbis The Gospel of Jesus Christ. Obser From the nature of the word Gospel signifying good tydings we may observe the excellency of this doctrine of the Gospel It is such a doctrine as containeth the most gladsome tydings and message that ever was sent from God unto mankind Namely the tydings of salvation by Jesus Christ therefore called the Gospel of our salvation Eph. 1. 13. To this purpose is that prophesie of Christ Esay 61. 1. that the Lord anointed him and sent him to preach good tydings unto the poor by which good tydings is meant nothing else but the doctrine of the Gospel and comfortable promises of it So Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things So Luke 2. 10. The Angel preaching Christ to the Shepherds tells them that he brings them good tydings of great joy that shall be to all People All which places shew the excellency of the doctrine of the Gospel contained in it and such happy and joyfull tydings concerning our reconciliation with God and salvation by Jesus Christ for what news or tydings can be more excellent and blessed than the tydings of forgiveness of sins peace with God and eternal salvation of our souls Use 1 To stir us up to a love and liking of this doctrine and to cause us with all readiness to embrace believe and obey it in our hearts and lives How gladly do we entertain good news touching our Body Goods Friends or outward Estate how welcome is it to us See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ which is brought to us in the Gospel be much more welcome to us Is not the news of Liberty welcome to the Prisoner the news of a pardon from the Prince welcome to the condemned Malefactor And
circumstances of them in the ear of a popish Priest But this confession of sins mentioned here is no ground for such Popish confession in the Priest's ear For 1. This confession of John's hearers was free and voluntary but the Popish confession is forced upon the People by a Law made binding them unto it once a year 2. This confession of John's hearers was not such a particular enumeration of all their particular known sins with the circumstances of them as the Papists require for John Baptist could not in any reasonable space of time have heard the confessions of so great a multitude as came to him seven years had been time little enough to shrieve them all It was therefore only a general confession of their sins and guiltiness before God 3 This confession here mentioned was not by secret whispering in John Baptist's ear as the Papists use but they openly professed themselves to be sinners and to stand in need of Repentance and Remission So much the very nature of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply as the learned observe So much of the meaning of the words Now to come to the Instructions which arise form them Doctr. general from the whole Verse That where the Word of God is soundly and conscionably preached there it is not preached in vain but some fruit doth alwaies follow it John discharging his Ministry faithfully great fruit followed upon it even in that space for upon his first Preaching they professed their Repentance by acknowledging their sins and so were baptized of him This was the success which John's Ministry found and so is it alwayes wirh other faithful Ministers that discharge their Duty conscionably they never do it in vain but some fruit more or less alwayes followeth Esa 55. 10. As the rain cometh down from Heaven and returneth not thither but watereth the Earth and maketh it bring forth and budd c. So shall my word be that goeth out of my mouth it shall not return unto me voyd c. The word of God is alwayes effectuall one way or other either it softeneth the hearts of the Elect or else it hardeneth the hearts of the VVicked and Reprobate it is to all that hear it either the savour of Life or of Death either a means to call and convert them as also to confirm them being called or else a means to convince them and leave them without excuse Now God is glorified both waies as well in the convincing and hardning of the wicked and obstinate as in the converting and strengthning of the Elect the glory of his Justice is manifested in the former as well as the glory of his Mercy and Grace in the latter So then wheresoever the word is conscionably taught it alwayes worketh some effect tending to God's glory Hence it is called a lively word and mighty in operation c. Heb. 4. 12. because it alwayes worketh some powerfull effect where it is soundly and faithfully Preached so that the Minister which is conscionable in teaching his labour is never in vain in the Lord. Some fruit doth still follow though not so great as followed the preaching of John Baptist yet some alwayes is wrought Reas Reas God hath promised to joyn the inward work of his Spirit with the outward Ministery of his word in the Church to make it effectuall See Esay 59. 21. And Christ promiseth to be with his Faithfull Ministers unto the end of the World viz. by the operation of his Spirit Math. 28. ult Vse Vse Encouragement to Faithfull Ministers who make conscience of their Duties in diligent preaching and dispensing of the VVord they need not doubt but some good fruits and effects will follow their labours The word of God faithfully taught is a lively and powerfull word and it will prevail one way or other in those that hear it it will soften or harden them it will convert or convince them Indeed the fruit of our Ministery doth not alwayes appear at the first no not in a long time in some places yet at length it will and shall appear that we have not spent our strength in vain So much of the generall point gathered from the scope of the whole Verse Now to speak of those points which arise from the particular parts of the Verse And there went unto him all the Land of Judea c. The first effect following John's baptizing preaching viz. the great concourse and flocking of the People of Judea and Jerusalem unto him to hear him and to be baptized of him which shewed their readiness and forwardness to hear him in that they went to him in such multitudes Obser Obser Hence we learn that after their example we ought to shew our selves very ready and forward to repair unto the places where the Word and Sacraments are dispensed to us Acts 13. 44. Isa 2. 2. there is a Prophesy that in the times of the Gospel after Christ the Nations shall flow unto the Mountain of God that is to his Church and they shall encourage one another to go up to it to learn the waies of God Psal 122. 1. David saies He was glad when they said unto him Let us go into the House of the Lord. Jam. 1. 19. Be swift to Hear The same may be said of receiving the Sacraments be swift to receive them be ready and forward to come to the publick Ordinances of God Reas 1 Reas 1. The word and Sacraments are speciall Ordinances of God 〈◊〉 unto us Math. 28. 19. 1 Cor. 11. 23. therefore we must shew 〈◊〉 â—â—â—ward in resorting to them Reas 2 Reas 2. The 〈◊〉 of these Ordinances should move us to forwardness in resorting to them The excellency of the word preached appears by the excellent Titles given to it is called the word of Life and the Gospel of our Salvation Ephes 1. 13. Again the excellency of it appears by the notable effects ascribed to it as Heb. 4. 12. Sharper than any tow-edged Sword c. It is the ordinary means to work Faith in us Rom. 10. 17. Yea it is such a word as is able to save our soul Jam. 1. and 1 Cor. 1. 21. It pleased God by the foolishness of Preaching to save such as believe As for the Sacraments their excellency may also appear in that they are called the Mysteries of God 1 Cor. 4. 1. and seales to confirm and ratifie God's Covenant of Grace and Salvation made with Us in Christ See Rom. 4. 11. Now this our forwardness in repairing to the Word and Sacraments must shew it self in these things 1. In taking all good occasions to come unto them 2 Tim. 4. 2. Ministers must preach the Word on all good occasions the People therefore should take all good occasions to hear it Preached So also for the Sacraments we are to take all occasions of being partakets of them 2. In taking pains to resort unto them though it be far off So did John's Hearers many of them must needs come
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
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
this Sacrament in respect of our selves And it must move us to make great accompt of it If our Saviour Christ who had no sin did desire to be baptized for our sakes much more ought we that are sinful to desire Baptism for our selves that it may be a means for the purging of us from sin Act. 8. 36. Here then Parents are to be admonished of that care which should be in them to desire and crave the Sacrament of Baptism for their Children in due time not deferring it too long as some use to do The excellency and necessity of this Sacrament should move them to take the first good occasion that is offered for the presenting of their Children to Baptism in the Congregation Again we who have been heretofore baptized in our Infancy must now shew what accompt we make of this Sacrament by often and serious meditation of it and by being careful to make a holy and right use thereof Use Use Reproveth such as shew any contempt of this so excellent a Sacrament c. Instruct 2. Seeing Christ in his own Person received the Sacrament of Baptism and so hath sanctified it unto us appointing it as a means for the purging of us from sin and for the working of the grace of Regeneration in us Hence we may gather that it is not a vain or idle Ceremony nor a dead sign but that it is an effectual Ordinance of God serving to work Grace in those that use it aright Use Use Comfort to such as labour to make a right use of their Baptism being careful to keep the conditions of Faith and Repentance which they tyed themselves unto at their Baptism if they do thus they may be assured that this Sacrament shall be effectual to them Christ himself did therefore receive it that he might sanctify it and make it an effectual means of Grace unto us Now followeth the Person of whom he was baptized viz. of John Obser Observ The greatest Persons should not disdain ro receive the Ordinances of God as the Word and Sacraments from the meanest persons that have a Calling to deliver or administer them Christ Jesus the Son of God was content to be baptized of John a mean person in comparison of himself We would accept of Jewels or rich Treasures brought and tendred to us by the meanest beggar c. David was content to hear the Word of Nathan c. So Act. 8. the Eunuch a man of great Authority yet was baptized of Philip c. In Jordan This is the fourth Point to be considered touching the Baptism of Christ viz. the place where John baptized him Jordan Obser Observ John used common water such as the waters of Jordan in administring Baptism so should all Ministers use ordinary water for this Sacrament not such consecrated water as the Papists use which is hallowed with superstitious Rites and Ceremonies Mark 1. 10 11. And straight way coming up out of the water he saw the Heavens opened and the Spirit like a Dove descending upon him c. Aug. 16. 1618. IN the History of our Saviour Christ's Baptism we propounded five things to be considered 1. The preparative going before it viz. his coming unto John from Nazareth of Galilee 2. The Baptism it self 3. The Person of whom he was baptized which was John 4. The place where in Jordan 5. The consequents that followed immediately upon his Baptism Touching the four first Points I have spoken out of the former Verse Now followeth the fifth Point which is the immediate consequents of the Baptism of Christ which are set down in the 10 and 11. verses And these consequents are two The first is his speedy coming out of the water after his Baptism The second is the solemn investing of him into his publick Office of Mediator which is declared and confirmed two ways 1. By miraculous signs visibly shewed from Heaven as the opening of the Heavens and the descending of the Spirit in shape of a Dove 2. By the divine Testimony and Word of God the Father immediately uttered from Heaven ver 11. Straightway coming up c. Hence it appears that in our Saviour's time and in that hot Country of Judea those that were baptized were not sprinkled onely with water as it is the custome with us but they went down into the water and so were drenched in it So also in the Apostles time as may appear Act. 8. 38. Quest Quest. Whether is the custome of sprinkling the party baptized as we use it warrantable seeing in our Saviour's time and in the times of the Apostles they used to be dipped or drenched in the Water Answ Answ It is as warrantable as Dipping or Drenching because the Scripture speaking of our being purged by Christ's blood from our sins doth use the phrase of being sprinkled with his blood as well as the phrase of being washed with his blood See 1 Pet. 1. 2. Therefore the action of Sprinkling doth serve as well to signify our cleansing from sin by Christ's blood as the action of washing or drenching of the whole body for it is not material what quantity of Water be used nor how much of the body be washed so that the substance of that which is signified by outward Baptism be sufficiently represented He saw the Heavens opened Some have thought that this was done onely in shew and appearance But this is not likely because those things which follow viz. the descending of the Holy Ghost like a Dove and the uttering of God the Father's Voice from Heaven were things really and sensibly done and not onely in appearance For not onely Christ himself but John saw the Dove c. Joh. 1. 32. Therefore we are here to understand a real opening or cutting of the visible Heavens in miraculous manner Quest Quest Why were the Heavens thus visibly opened in miraculous mannet Answ Answ 1. To shew and testify the heavenly Glory and Majesty of Christ's Person being not a meer man but the Son of God himself as is afterwards testified by the Voice of the Father uttered from Heaven 2. To make way for the descending of the Holy Ghost upon Christ in shape of a Dove as also for the Voice of God the Father to be uttered concerning Christ immediately after to shew that the Dove representing the Holy Ghost and the Voice also which was uttered did come both from Heaven therefore the Heavens themselves were first visibly and miraculously opened Vide Jansen in locum 3. To shew that the Calling of Christ to the Office of Mediator was from Heaven that is from God therefore the Heaven were miraculously opened at the time of his installing into his Office And the Spirit like a Dove c. By the Spirit understand the Person of the Holy Ghost being the third Person in Trinity Now he is said to be seen not in respect of his Essence or Nature for that is invisible but because the Dove was a visible sign of the extraordinary presence
it may not be plainly conceived of the hearer And so we are to take the word in this place Our Saviour used comparisons taken from earthly things to resemble Heavenly and Spiritual but he propounded them not in a plain but after a dark manner Quest Quest Why did he use such dark Parables or similitudes in Teaching Answ Answ A generall reason see Matth. 13. 35. It was a peculiar kind of Teaching proper to our Saviour above all Teachers The more particular reasons moving him hereunto were different according to the difference and diversity of his Hearers which were of two sorts 1. Some were tractable and teachable willing and desirous to be taught and to learn of him In this number and rank were his twelve Apostles and other Disciples which were already Called effectually and not onely these but others also who though they were yet un-called yet they followed him and were willing to be taught The second sort were obstinate and unteachable hearers and these were especially the Scribes and Pharisees who did obstinately and willfully refuse to be taught of Christ and not onely so but did also most maliciously and blasphemously slander and speak evil of him and his Doctrine and Miracles as we heard upon the former Chapters Now in respect of the first sort of hearers who were teachable our Saviour used dark Parables for these reasons 1. To stir them up the more earnestly to enquire and search after the meaning of those Parables therefore ver 10. we find that the Apostles and other Disciples that were with them came to our Saviour to know the meaning of the Parable of the Sower 2. To the end that when once they should come by search and Inquiry to know the meaning of those Parables those things which were intended by them might seem the plainer to them for although these Parables being at first nakedly propounded did seem dark yet being afterwards Interpreted by our Saviour unto them they became very plain and served to explain that Doctrine which was taught by them 3. He used such similitudes taken from things familiarly known that he might the more affect and move their minds and hearts with a serious consideration and meditation of those things which were taught when they should come to know and conceive them the nature of most men being apt to be much moved with such things as are best known unto them Lastly He used such similitudes to the end that the things taught by them being afterwards explained to them might make the deeper impression in their memories we being most apt to remember such comparisons as are drawn from things familiar and well known to us Now for the second sort of hearers which were obstinate and unteachable viz. the Scribes and Pharisees the reason in respect of them moving our Saviour to Teach by Parables was this that by this means those Heavenly Doctrines which he taught being covered and hid from them the just Judgment of God might be executed upon them by giving them over to further blindness and hardness of Heart But more of this ver 11. Thus we see the reasons why our Saviour taught by Parables Observ Observ Hence gather that it is a profitable course and way of Teaching in the Church to teach by comparisons and similitudes resembling Heavenly and Spiritual matters unto earthly things that are familiarly known unto us This manner of Teaching was much used by our Saviour Christ as we see in this Chapter and Matth. 13. and in many other places of the Evangelists And we are to observe that the similitudes which he useth are drawn from things well known and in common use amongst men as in this Chapter from Husbandry and sowing of Seed and from the growth of Mustard-seed So Matth. 13. from leaven hid in three pecks of Meal from a Treasure hid in the field c. from a Draw-net cast into the Sea to take Fish c. The like manner of Teaching is used by the Prophets in the Old Testament Esay 5. 1. under the similitude of a Vineyard the estate of the Church of the Jews is set out chap. 1. ver 3. He draweth a comparison from the Oxe and Ass to convince their ingratitude So Jerem. 8. 7. The Stork in the Ayre knoweth her appointed times and the Turtle Crane and Swallow observe the time of their comming but my People knoweth not the Judgment of the Lord. The like manner of Teaching is also used by the Apostles So Paul 1 Cor. 12. 12. compareth the Mysticall body of the Church to the natural body So 1 Cor. 15. 36. under the similitude of Seed sowen in the Earth he sets forth the Estate of mens bodies dying and rising again and ver 41. by a comparison from the Sun Moon and other Stars he sets out the Glory of the Saints after this life So Jam. 3. the Apostle by sundry comparisons setteth out the nature and properties of an evill Tongue By all this we may see that it is good for Ministers of the Word to use this kind of Teaching by similitude as occasion serveth therein following the practice of our Saviour Christ and of the Prophets and Apostles This kind of Teaching by Comparisons is very profitable for the hearers in sundry respects 1. To explain things that are otherwise hard to conceive 2. To help the Memories of the hearers every one being more apt to bear away such comparisons as are taken from things commonly known 3. To affect and move the people the more willingly and readily to Believe and embrace that which is taught when it is delivered in such an easy and familiar manner Quest Quest Whether is it fit for Ministers now to propound their similitude in dark manner as our Saviour did Answ Answ Not so because he had a special Calling and Warrant so to do Matth. 13. 35. which ordinary Ministers now have not Our Saviour also in his Teaching had to do with the Scribes and Pharisees whom he knew to be obstinate Reprobates of whom there was no hope to do good on them by his Teaching and therefore he purposely used dark Parables that he might conceal and hide from them those heavenly Mysteries which he delivered But it is not so with ordinary Ministers in these times they have no extraordinary spirit to discern who are Reprobates and therefore they are not in their teaching to use dark and obscure Parables as our Saviour sometimes did but rather to use similitudes that are most plain and to propound them after the plainest manner that they may be better conceived of the hearers So much of the manner of our Saviours Teaching Now follows the matter or substance of the Doctrine which he taught contained in certain Parables which he uttered And first of the first Parable ver 3. Hearken behold There went out a Sower to Sow c. Touching the Preface in the word Hearken we shall have occasion to speak by and by upon the ninth verse And touching the
Otherwise they cannot look that any good fruit should come of their teaching So much of the first Branch of the Comparison Viz. The resemblance between the Husbandman or sower of seed and the Minister of the Word Now to speak of the resemblance between Seed and the Word of God This stands in two things chiefly 1. The seed of any Corn or grain hath in it a fructifying vertue whereby it being cast into the Earth and lying hid there for a time and rotting doth at length spring again and take root downwards and afterwards brings forth fruit upward So the Word of God hath in it a Divine power and vertue whereby being soundly preached and conscionably heard and received into the hearts of the hearers it doth take root in them and bring forth in them those excellent fruits of the Spirit mentioned Gal. 5. 22. Esay 55. 10 11. As the rain cometh down and the snow from heaven and watereth the Earth and maketh it bring forth and bud c. So my Word shall be that goeth out of my mouth it shall not return unto me void but shall accomplish that which I please and shall prosper in the thing whereto I sent it 1 Pet. 1. 23. It is said to be The immortal seed of our new birth c. to shew That it hath spiritual life and vertue in it and that it gives life to those that hear it causing them to bring forth living fruits of Faith Repentance c. Quest Quest Doth not the Spirit of God work these heavenly Fruits in us Answ Answ Yes the Spirit is the Author and Efficient cause of them but yet the Word is the ordinary Instrumental cause and means by which the Spirit worketh them Use 1 Vse 1. See the Excellency of the Word preached it is not a dead Sound but it hath in it a living Virtue and efficacy to work upon the hearts of the hearers it hath in it a fructifying vertue able to bring forth spiritual fruits of holiness righteousness faith repentance c. in all those that hear and receive it as they ought It is that living seed from whence all fruits of saving grace do spring and grow up in a Christian How should this move and stir us up to love and esteem highly of the Word preached and to hear it upon all occasions Use 2 Vse 2. Let all hearers of the Word examine and try whether they find and feel in themselves this fructifying vertue of the Word whether it have taken such root in their hearts that it bring forth in them spiritual fruits of Faith Repentance Newness of life c. Hast thou been a hearer of the Word Look well to this What vertue this seed hath had in thee what fruits of grace of holiness and reformation of life it hath brought forth in thee If it have brought forth these Fruits in thee in some measure then thou hast been a good hearer if not the fault is in thy self alone for the Word in it self hath a fructifying vertue being the immortal seed of the new birth and of all saving graces in those that hear it aright Therefore if it be not fruitful in thee it is because thou dost not hear it in such conscionable manner as thou oughtest thou doest not receive this seed of the Word into good ground that is into an honest and good heart when the seed sowen is good if it fructifie not the fault is in the ground being barren c. So the Word of God being in it self the living seed of grace if it do not take root and bring forth fruits of grace in thee the fault is in the barrenness of thy heart c. So much of the first resemblance between Seed sowen and the Word preached The second Resemblance is this Seed that is sowen though it be good and have in it a fructifying vertue yet it doth not take root or spring up unto fruitfulness of it self alone but by the blessing and providence of God causing the Sun to shine and the rain to fall upon it and so causing it to spring and grow up according to that Hos 2. 21. I will hear the Heavens saith the Lord and they shall hear the earth and the Earth shall hear the Corn c. And Heb. 6. 7. The Earth which drinketh in the rain c. and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God So it is with the Word preached though it have in it vertue to bring forth the fruit of grace yet it doth not of it self alone shew and manifest vertue without the speciall blessing of God upon it that is without the speciall work of the Spirit of God accompanying the Ministry of the Word in the Hearts of the Hearers otherwise the Ministers of God may Plant and water in vain unless God give increase 1 Cor. 3. 7. Neither is he that Planeth any thing neither he that watereâ—h but God that giveth the increase Vse Use See how needful it is for Minister and people to pray unto God for his blessing upon the Ministry of his Word and for the powerfull work of his Spirit to accompany his own Ordinance in the Hearts of the hearers to make it fruitfull in them Though the Word Preached be the Seed of God having in it most excellent vertue yet it hath this vertue not from it self but from the blessing of God promised to his own Ordinance and from his Spirit accompanying the same and therefore though this Seed of the Word be sowen by the Ministers of the Word never so diligently yet unless God send the Rain and Sun-shine of his Spirit upon it it can never fructify in the hearers So much of the resemblance between the Word of God and seed Sowen Now to speak of the third branch of the Similitude the resemblance between the Preaching or Ministry of the Word and the sowing of Seed 1. As the sowing of Seed is the ordinary means to have a Crop and Harvest of Corn and without sowing no Harvest can be looked for so the Preaching of the Word is the Ordinary means for the bringing forth of Spiritual Fruit in men and to cause a Spiritual Harvest of Grace in their hearts and lives and therefore where this seed of the Word is not sowen at all there can no Spirituall Fruit or Harvest be expected no fruit of Faith Repentance c. which shews the misery of such people who live without the Ministry of the Word 2. As it is in sowing seed if it be too thin and sparingly sowed there is likely to be a thin and sparing Crop as on the other side where the seed is sowen with a full hand the Harvest is like to be the more full and plentiful So it is in the Ministry of the Word where this Seed is thin sowed that is the Word is seldome Preached there small fruit is to be expected and on the contrary where it is more frequently and often Preached
and hindering their attention 3. By blinding their minds that they may not understand the doctrine of the Word 2 Cor. 4. 4. The God of this World that is Satan hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ should shine unto them 4. By labouring to hold them in infidelity that they may not believe and apply the Word unto themselves as he laboured to bring our first Parents to call the truth of the Word of God into doubt and question 5. By using means to thrust the Word heard out of their minds that they may not remember it as by stirring them up to think and talk of worldly matters so soon as they have heard and are out of the Church door c. 6. By keeping them from yielding obedience to the Word c. Reason Reason The Word preached is an enemy to Satan a most powerful means and mighty through God to overthrow the strong holds of sin in men 2 Cor. 10. 4. and so to beat down the Devil's Kingdom The ordinary means to translate men from the power of Satan to Gods Kingdom Act. 26. 18. This is that that makes Satan fall from Heaven like lightning as at the preaching of the 70 Disciples Luke 10. 18. Therefore is the Devil so great an Enemy to the fruit and profit of the Word in those that hear it He knowes well that the more are converted by it the more is his Kingdom of darkness diminished Use 1 Use 1. To commend to us the Excellency and necessity of this duty and part of Gods Worship the hearing of his Word for the more Satan opposeth it the better and more excellent we may be sure the duty is As it is in other excellent Duties as Prayer the more Satan labours to hinder it the better the duty c. else he would not so eagerly and mightily oppose it Use 2 Use 2. Strive the more earnestly unto all diligence in this duty of hearing the Word and be the more careful to hear in due manner and to profit by this Ordinance of God The Devil's opposition of this duty must not discourage but set an edg upon us to use the more pains and care and conscience in hearing that we may reap fruit by it that Satan may not have his purpose and will of us in depriving us of this pretious fruit of the Word Vse 3 Use 3. See what need we have to be watchful over our selves and against Satan and his practises when we are to hear the Word How needfull to watch before we hear that he may not lay blocks in our way to hinder us from hearing How needfull in time of hearing to watch against Satan that he hinder not our attention by suggesting to us roving thoughts How needfull to pray unto God not to suffer him to blind our minds or harden our hearts in unbelief that we may not understand or believe the Word How needfull also to watch against Satan after we have heard that he do not quickly thrust the Word out of our minds and memories Look to these things therefore every one that would profit by hearing The more malitious and politick Satan is to hinder us from profiting the more wise must we be and carefull to disappoint him of his purpose Use 4 Use 4. See what they are that are hinderers and enemies to the preaching and hearing of the Word and to the fruit of it they are herein like unto Satan and bear his Image yea they are his Instruments yea his children See Act. 13. 10. Elymas resisting Paul's Ministery and labouring to hinder the Deputy Sergius Paulus from hearing and believing his doctrine is called The child of the Devill and enemy of all righteousness c. Mark 4. 15. But when they have heard Satan cometh c. April 23. 1620. IN this Verse we considered two things 1. The property of the first sort of unprofitable hearers resembled by the way-side That they are outward hearers of the Word The Word is sowen upon them 2. The issue or consequent of their hearing Satan cometh c. Of the former we have spoken Touching the latter which is the consequent of their hearing we considered two things 1. Who it is that depriveth them of the Word Satan 2. description of Satan by a two-fold practise 1. He cometh immediately after they have heard 2. He taketh away the Word sowen in their hearts Touching the Person which depriveth them of the Word namely Satan we have spoken Now to speak of his Practises 1. He cometh immediately The meaning of the words was shewed before Satan is said to come not in bodily shape or in visible or sensible manner but by his suggestions and temptations labouring and using means to hinder them from profiting by the Word Observ 1 Observ 1. In that it is said that so soon as they have heard Satan cometh and presenteth himself to them by his temptations we may gather That the Devil can and doth speedily convey himself from place to place that he may in those places follow men with his temptations either entising them to sin or hindering them in good duties Job 1. 7. He tells the Lord that he came from going to and fro in the earth and from walking up and down in it 1 Pet. 5. 8. He walketh about as a roaring Lyon seeking whom he may devour He being a Spirit hath by reason of his spiritual nature a wonderfull agility and swiftness in conveying himself in a very short time from one place to another yea he can go throughout the whole Earth and tempt men in sundry places in a short time yea further he is able not onely to go swiftly to many places in a short time but also to tempt sundry persons in sundry places at one and the same time Quest. Quest How can this be seeing he cannot in a moment convey himself from place to place and therefore cannot at the same instant be in sundry places at once Answ Answ He cannot by himself alone be in all or in many places to tempt men at once yet by the help of other wicked spirits which are his Ministers or servants he can do this For though there be out one Head and Chief among the wicked spirits who is usually called the Devill and Satan and Beelzebub yet there are a great number of other wicked spirits which are his underlings and servants attending on him and helping him in tempting men unto sin in all places yea it is probable that there are as many of these wicked spirits to tempt as there are men and women in the world at any one time to be tempted See Mr. Perk. on Matth. 5. 37. Vse Use This must teach us and stirr us up to be watchfull against Satan in all places where we become in publick and private in company and alone by our selves at home in our houses and abroad in the fields or by the way side there is no
although God never take away the gifts themselves wholly or finally from such to whom they are once given yet he may for a time take away the comfortable feeling and lively working of those Graces from such as are too careless in employing them well Use 1 Use 1. Beware then of hiding any good gifts bestowed on us of God Bury not thy talent in the earth with the unprofitable servant lest it be taken from thee as it was from him live not idly and unprofitably with thy gifts lest God punish thy unthankfulness by depriving thee of those gifts as he may justly do Vse 2 Vse 2. If it be just with God to take his gifts from such as do not use them well then how much more just is it with him to deprive such of them who abuse them to his dishonour God will be honoured with his own gifts therefore dishonour him not with thme lest he severely punish this sin in thee Mark 4. 26 27 28 29. And he said So is the Kingdom of God as if a man c. July 2. 1620. THis is the third Parable uttered by our Saviour and mentioned by the Evangelist in this Chapter The main Scope of which seemeth to be this To set forth unto us the vertue power and efficacy of the Word preached and to shew how God doth by means of it work grace in the hearts of his Elect. This is shewed here by a similitude taken from seed sowen in the ground by a husbandman which doth by the blessing of God fructifie in the earth and grow up after a secret manner unknown to the husbandman although he take no further care or thought for the growth of it after it is sowen Even so our Saviour meaneth that the Word being soundly and faithfully preached by the blessing of God upon it and by vertue of his Spirit accompanying the same doth fructifie and bring forth the fruit of saving grace in the hearts of Gods Elect and that after a secret manner unknown to man and to the Ministers themselves who preach the Word More particularly in this Parable we have four things laid down 1. The outward means by which the work of saving grace is usually wrought in Gods Elect namely the preaching of the Word resembled here by the Husbandman's casting of seed into the ground Verse 26. So is the Kingdome of God as if a man c. 2. From whence it is that the Word preached hath such vertue and efficacy to work Grace in the Elect not from the Ministers themselves which preach it but from God himself blessing his own Ordinance and accompanying it with the powerful work of his Spirit This is implyed Verse 27. where it is said that though the Husbandman sleep and rise up night and day that is do passe dayes and nights securely not taking care or thought how to make the seed fructifie yet it doth spring and grow of it self by the blessing of God upon it so that it is not the care of the Husband-man nor any means that he useth or can use after that he hath sowen the seed that can make it to fructifie but the cause hereof is the blessing and providence of God making the seed to spring and grow in the earth And this is further implyed Verse 28. when it is said that the earth bringeth forth fruit of her self that is not simply and absolutely of her self but by that vertue which God giveth unto it to make it fruitful and not by any vertue which it hath from the Husbandman that soweth seed in it Now by all this our Saviour's purpose is to shew That the efficacy of the Word preached in working Grace in the hearers is not from the Ministers that preach it but only from God himself giving a blessing to his own Ordinance The third Point to be considered is the manner how God worketh grace in his Elect by the Word preached This is set forth here in two things 1. That he doth work it after a hidden and secret manner unknown to man which is implyed Vers 27. when it is said The seed sowen by the Husbandman springeth and groweth up he knowes not how by which our Saviour would shew that the vertue and efficacy of the Word preached in working grace in the hearers doth exercise it self after a manner that is secret and unknown to man and to the Ministers themselves who preach this Word 2. That God doth work grace in his Elect by degrees in tract of time and not all at once on the sudden This is implyed Vers 28. when the Earth is said to bring forth first the blade then the ear c. whereby our Saviour implyeth That the Word preached is effectual by degrees to work grace and not all at once first it causeth a small and weak measure of grace to spring in them and then afterward by degrees causeth it to grow to more ripeness and perfection The 4th principal matter to be considered in this Parable is the issue or consequent that followeth after that the Word preached hath been effectual to work grace in the Elect when his fruit of grace is come unto due ripeness in them that is unto such a degree and measure as God hath appointed they shall attain to in this life then God doth at the time of the harvest reap and gather into his barn as it were this fruit that is the persons themselves in whom this fruit of saving grace is brought forth by the Word preached I say the Lord doth reap and gather them into his barn that is partly at the hour of death and partly at the day of Judgment which are the times of the Lords harvest he doth translate and take his Elect out of this life and make them partakers of his heavenly Kingdom Verse 29. Thus we see the principal Points contained in this Parable Now to speak of them more particularly in their order First of the first thing which is the ordinary outward means of working grace viz. the Ministery or Preaching of the Word Verse 26. So is the Kingdome c. The Kingdom of God Touching the divers significations of this phrase of speech I shewed you upon the first Chapter Verse 15. In this place it is used to signifie the preaching of the Gospel yet not the preaching of it barely considered in it self but together with the efficacy and vertue of it whereby it worketh grace in those that hear it preached This preaching of the Gospel together with the vertue and efficacy of it is called the Kingdom of God because by means of it God doth raign in the hearts of his Elect. As if a man should east seed into the ground By these words our Saviour implyeth That as sowing of seed is the means to bring fruit so the preaching of the Word is the means to bring forth the spiritual fruit of grace in men Doctr. See then from hence the excellency and necessity of the publike Ministery of the Word
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
c. they hence take occasion to contemn and reject the Doctrine it self which they teach And this is one great and main cause of the contempt of the Gospel and of so little profiting by it in these our dayes Use Use Take heed we be not in this like unto the profane and wicked beware of stumbling thus at the outward quality or condition of the persons of Gods Ministers sent unto us with the Word of Salvation let not this be as a block in our way to hinder and keep us from believing and imbracing the Doctrine it self which they bring to us Therefore let us turn our Eyes from the persons of Gods Ministers and let us especially look at the Doctrine it self which they Preach to us which if it be sound and agreeable to the written Word of God we are to imbrace and yield obedience to it whatsoever the outward quality or Condition of the person be that Preacheth it though he be but a mortall and frail man like our selves and though he be a man of mean outward estate in the World or of mean Parentage Kindred c. The Heavenly Treasure of the Word of God is never the less worth or less to be esteemed though it come to us in Earthen Vessellâ— as the Apostle speaketh 2 Cor. 4. 7. If a Message be sent to any of us from some great person we look not so much at the person that brings it as we do at the Message it self So when Ministers of the Word Preach the Word of God to us we must not so much have an eye to the outward quality of the persons that Preach as to the Doctrine it self which they deliver the excellency and Divine Authority whereof must move us to imbrace and yield obedience to it Mark 6. 4 5 6. But Jesus said unto them c. Mar. 11. 1620. THe Evangelist having in the former Verse shewed that the People of Nazareth took offence at Christ in regard of his mean Education birth and kindred and were hindred thereby from believing in him and from imbracing his Doctrine Now he setteth down the events which happened upon this their being offended 1. Our Saviour closely reproveth them for taking offence at him and for contemning and rejecting his person and doctrine shewing them the cause of that contempt which was this That he was their Countryman who having heretofore lived and been brought up amongst them for sundry years together was familiarly known to them and therefore they so contemned him And that it was so he proveth by a common and general sentence or proverbial speech then in use as it seemeth in these words A Prophet is not without honour but in his own Countrey c. The summe whereof is this That the true Prophets of God are usually most contemned where they are most familiarly known as among their own Countrymen kindred c. The second event is That our Saviour being so contemned of his Countrymen did work but few Miracles among them Verse 5. 3. That he marvailed at their unbelief Verse 6. 4. That he left them and went round about the Villages teaching A Prophet This word doth often signifie such extraordinary Teachers as were stirred up and immediately called of God to teach the Church and to foretell things to come But here it is to be taken in a more large sense for any ordinary Teacher or Minister of the Church lawfully called to that Office either immediately of God or mediately by the Church Act. 15. 32. Judas and Silas are called Prophets that is Ministers or Teachers of the Church So also we are to take the word 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Is not without honour Is not contemned and vilified or dishonoured But in his own Countrey In the place where he hath been born or brought up and lived In his own house That is in his own family or among those of his natural Stock or Lineage for so the word house is sometimes used as 2 Sam. 7. 18. David thus speaketh What am I O God and what is my house c. And Luke 1. 27. The Virgin Mary is said to be of the house of David that is of the natural race and posterity of David Vide Bezam in hunc locum Now this proverbial sentence uttered here by our Saviour is not so to be taken as if it were generally and absolutely true in all cases for sometimes a Prophet of God may be dishonoured out of his own Countrey among such as are strangers to him and none of his familiar acquaintance or kindred yea this often commeth to pass as experience sheweth And on the other side sometimes a Minister of God may be well respected and honoured even in his own Countrey and among his kindred and so it was with our Saviour himself for although the most of these Nazarites his Countrymen did take offence at him yet there is nothing against it but that we may think some few of them at least did well respect him and his doctrine and believe in him which is the more probable because it is said Verse 5. That he wrought some Miracles among them which it is likely he did for their sakes who did honour him and believe in him And though some of his Kindred also did not so honour him as they should as we heard Chap. 3. 21. where they said of him That he was beside himself yet others of them did truly honour him and believe in him as those Kinsmen of his mentioned in the former Verse James Joses c. Therefore our Saviour's meaning here is to shew not what comes alwayes to passe but what most usually falleth out to the Teachers of the Church that for the most part they are not so much contemned amongst any as amongst their own Countrymen Kindred c. So much of the sense of the words Doctr. 1 Doctr. 1. Here then we learn That good and faithfull Ministers of God are usually most subject to contempt and dishonour in the places where they are most familiarly known as amongst their own Country-men Kindred or those of their own family Our Saviour Christ had experience of this for he was no where so little regarded nor so much vilified as among his own Countrymen of Nazareth as we see here and Luke 4. Though he came twice to preach unto them yet both times he was rejected of them and not only so but they thrust him out of their City the first time he came and would have thrown him headlong down the Hill on which the City stood Luke 4. 29. And as his Countrymen so also some of his Kindred were apt to dishonour him as may appear both by this place and also Mark 3. 21. Joh. 7. 5. In which respect that may be truly said of him Joh. 1. 11. He came unto his own and his own received him not And this also we may see in some other Prophets and Ministers of God
these means sufficiently prepared and fitted to execute the Office of Apostles Now they are sent to execute it by Preaching and working Miracles Quest Quest Whither were they sent to Preach Answ Answ The particular Towns or Villages are not named by the Evangelists but it appeareth Matth. 10. 5. that they were not sent to the Gentiles or Samaritanes but to the Jews onely The reason whereof was because the due time appointed for the Calling of the Gentiles was not yet come till after Christ's Ascension for although our Saviour after his Resurrection gave them their general commission to Preach to all Nations Matth. 28. 19. yet they were not to put it in execution till after his Ascension into Heaven and not presently after his Ascention for they were first to Preach unto the Jews and then being rejected of them to turn to the Gentiles Act. 13. 46. Here then the Evangelist speaketh of our Saviour's first sending of them to the Jews to Preach to them and to work Miracles among them Quest Quest Why did he not send them to Preach among the Jews Answ Answ That by their Preaching and Miracles they might stir up the Jews to believe in Christ and to imbrace him as the true Messiah therefore Matth. 10. 7. they are commanded as they went to Preach saying The Kingdome of Heaven is at hand that is the true Messiah is come and the manifestation of his Spiritual Kingdome and Government in the Church is near upon fulfilling This therefore was the principal end of their sending now that they might thus stir up and move the people where they came to imbrace and receive Christ as the true Messiah And to the same end also were those seventy Disciples afterward sent forth Luke 10. 1. Observ 1 Observ 1. In that our Saviour Christ himself in his own person did call and send forth his Apostles to Preach this sheweth one special priviledg which the Apostles had above all other Pastors and Ministers of the Church they were immediately sent of Christ receiving commandment from his own mouth to Preach as here and Matth. 28. 19. So also Paul though none of the Twelve was immediately Called and sent of Christ Act. 26. 17. and Gal. 1. 1. Whereas all other Ministers of the New Testament are Called and sent immediately by the Church receiving their Ordination from such as have Authority in it to ordain and send them For this cause the Apostles are called by this name because they were sent of Christ immediately Vse 1 Use 1. Hence gather the Infallible truth and certainty of the Doctrine of the Apostles which they have left unto the Church in their writing for that which they wrought is the substance of that which they had before Preached and that which they Preached they were Called and sent of Christ himself immediately to Preach it yea they were not onely immediately sent of him to Preach it but they also learned and received the substance of all that they taught from his own mouth and therefore they could not err either in their Preaching or Writing of that Doctrine or any part of it This therefore must strengthen our Faith in Believing and embracing the Doctrine of the Apostles as the Divine Truth and immediate Doctrine of Christ himself and cause us to yield obedience unto it as we would obey the Voyce of Christ himself if he did now speak to us on earth Use 2 Use 2. Seeing it was the priviledg of the Apostles to be immediately sent of Christ Hence it follows that their Office and Calling ceased with them and did not pass from them to others by succession for although other Ministers succeed the Apostles as Ministers of the Church of the New Testament yet not as Apostles They succeed them in the Office of Preaching the Word and Administring the Sacraments but not in the Office of Apostles in generall and absolutely not in the special Priviledges by which the Apostles differed from other Ministers of the Church as in their immediate Calling and sending in the Infallible assistance of the Spirit c. Therefore it is a gross and absurd errour of the Papists Teaching that the Pope succeedeth Peter in his Apostolicall Office and Authority and in the Infallible assistance of the Spirit so as he cannot err in his consistory when he sitteth Judicially to determine matters of Faith Observ 2 Observ 2. In that the Apostles are sent of Christ before they go to Preach we learn that none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till they be duly and lawfully Called unto it Rom. 10. 15. But of this see before Chapter 3. Verse 14. and Chapter 1. 3. Observ 3 Observ 3. In that the Apostles were sent of Christ to Preach We learn how all Ministers lawfully Called should be esteemed namely as the Embassadours or Messengers of Christ 2 Cor. 5. 20. Paul giveth that Title to himself and to Timothy whom he joyneth with himself in the beginning of that Epistle And though ordinary Ministers of the Church be not immediately sent of Christ as the Apostles were yet they are Called and sent by that Authority of the Church which is derived from the Apostles and so from Christ for as they were immediately sent of Christ so they afterwards Called and Ordained other Pastors and Elders in the Church to succeed them Act. 14. 23. And they being Ordained of the Apostles did afterwards Ordain and send others and so the power and Authority of Calling and sending Ministers being first conferred of Christ upon the Apostles hath bin derived from them to the Church in all ages since unto this day so as in this respect it may be truly said of all Ministers of the Church lawfully Called that they are sent of Christ and are to be taken and accompted as his special Messengers Use 1 Use 1. See then that Ministers of the Word and their Doctrine should be received with all due reverence and respect even for his sake that sendeth them This moved the Galathians to receive Paul as Christ himself Gal. 4. 14. Especially their Doctrine is to be regarded and Conscionably obeyed as the Message of Christ Use 2 Use 2. See that such as contemn the Ministers of Christ lawfully Called or reject their Ministry do contemn Christ himself Luke 10. 16. So much of the person sending the Apostles together with the Action of sending them Now follow the persons sent The Twelve That is the Twelve Apostles whose names we heard recited before Chapter 3. Verse 16. where we shewed a probable reason why our Saviour chose this number of Twelve and not more or fewer Now we must here call to mind that among these 12 there was one wicked man numbred Judas Iscariot branded with this mark of infamy that he betrayed Christ The reasons why Judas was chosen see before chap. 3. Observ Observ Here then observe that all Ministers of the Church which have a
21. If a man take his brother's wife it is an unclean thing c. Object Object Deuter. 25. 5. If Brethren dwell together and one of them dye and have no child the Wife of the dead shall not marry without but her husband's brother shall go in unto her c. Answ Answ 1. That Law is to be understood not of marrying the Wife of any brother deceased but of marrying the Wife of such a brother as deceased without children as the words of the Text shew plainly But Herod's brother Philip if he were now dead as it is most likely he was and as Josephus writeth of him Antiquit lib. 18. cap. 6. et 7. yet he dyed not without Issue for Verse 22. of this Chapter there is mention of the daughter of Herodias which no doubt she had by her former husband Philip therefore that Law gave no liberty at all to Herod to marry his brother wife seeing his brother dyed not without Issue 2. Some think that Law is to be understood not of the natural brother born of the same Parents but rather of the Cozen-german or some other Kinsman nearest unto the party deceased for so sometimes after the Hebrew phrase Kinsmen are called Brethren Sic Calvin in locum 3. Others rather understand it of natural brethren born of the same Parents and that it was a special exception of that general Law given Levit. 18. which exception belonged peculiarly and only to the Israelites being granted to them upon special cause viz. That when the elder brother dyed without seed the name of the first-born might not be blotted out but the Family might be preserved in that name c. And this was ceremonial signifying typically Christ the first-born of God c. See Mr. Perkins Oeconom Chap. 5. pag. 677. Jun. in Deuter. 25. 5. Bucan loc com pag. 118. Observ Observ Here we learn that Incestuous Marriages are unlawfull and condemned in the Word of God so John told Herod plainly ver 18. That it was not lawfull to have his brothers Wife This was one kind of Incestuous Marriage Other kinds see expresly named and forbidden Levit. 18. In general note here that an Incestuous Marriage is that which is made between persons that are too near of kindred that is to say such as are within the degrees of kindred prohibited in that Chapter Levit. 18. from whence we may gather also that not onely the degrees there named but all other which are as near as those that are there named are also by proportion condemned as unlawfull Such Marriages were condemned even by the Heathen themselves as the Apostle employeth 1 Cor. 5. 1. when he saith That the Incest of him that had his Fathers Wife is such a sin as was not named among the Gentiles that is to say not approved but abhorred of the best of them even by the light of Nature Besides the Word of God denounceth great and heavy punishments to be inflicted on such incestuous Marriages as we may see Levit. 20. 11 c. where it is appointed that such as did so Marry should be punished with death and dye childless The consideration of these things must move all Christians to abhor and take heed of such Incestuous Marriages So much of the sin reproved Now followeth the reproof it self ver 18. John had said to Herod It is not lawfull for thee c. Whether he reproved Herod in publick or in private is not expressed Some think it was in his publick teaching But it seems more probable that it was in private because he speaks to him so particularly It is not lawfull for thee c. which it is not likely he would do in publick Vide Kemnit Observ 1 Observ 1. Here then we learn That Ministers of the Word ought not to wink at sin in those of their Charge nor to be silent at the committing of it but to admonish and reprove the same as occasion is offered in publike and private This is a part of the Minister's Office not only to Instruct Exhort and Comfort such as have need of instruction c. but also to admonish and reprove such as offend Every Christian in his place is to do this as just opportunity is offered 1 Thess 5. 14. much more therefore Ministers 2 Tim. 4. 2. Preach the Word in season c. Reprove rebuke c. Tit. 2. 15. Rebuke with all authority Ezek. 3. The Watchman must give the wicked warning to turn from sin c. or else their blood will be required at the Watchman's hand Observ 2 Observ 2. Further Ministers may learn here of John Baptist to deal unpartially in admonishing and reproving sin even in the greatest persons that are of their charge and so far as they have a calling to do it They must reprove sin not only in mean persons but in the great ones even in Kings if they be called to do it as John was to reprove Herod for even Kings must be subject to the Word of God and the Ministery of it though they be far above the persons of Ministers in authority and power Thus Elijah reproved Ahab the King of Israel 1 King 18. 1 King 21. Thus Nathan also reproved David 2 Sam. 12. A Minister must not be a respecter of persons in his Ministery but he must in this be like our Saviour Christ who cared not for any man nor regarded the persons of men Matth. 22. 16. To this end he must labour to pray unto God for spiritual courage and constancy in discharge of this part of his duty that he may not fear the faces of the greatest persons but may boldly and freely reprove sin in them Jer. 1. 8. Be not afraid of their faces for I am with thee c. and Verse 10. See I have this day set thee over Nations and over Kingdoms to root ouâ— and to pull down c. Ezek. 3. 8. Behold I have made thy face strong against their faces c. As an adamant harder then flint have I made thy forehead c. Ministers have need to pray unto God to arm them with such courage constancy and boldness of spirit Vse Use This teacheth even the greatest Persons to suffer the word of reproof and admonition at the hands of Gods Ministers and not to think themselves too good c. How much more then should meaner persons submit to such reproof c. Psal 141. 5. Observ 3 Observ 3. Again in that John did so plainly tell Herod That it was not lawfull for him c. We may gather That such as have a Calling to reprove sin in others should do it plainly and directly shewing them their sin and the danger of it by the Word of God in such sort as they may be in Conscience convinced of it Levit. 19. 17. Thou shalt not hate thy Brother in thy Heart but shalt plainly rebuke him c. Thus Eliâ—ah did plainly reprove Ahab and Nathan though he began with a Parable yet at
1 Sam. 2. 30. but also to be reverenced of men and not only of good men but even of the profane and wicked Especially Ministers of the Word must labour to shew forth this holiness of life thereby to maintain the credit and authority of their persons and Ministery and to procure due reverence and respect to both The Popish Church hath foolishly invented another way to make their Clergy reverenced by furnishing their Popes Cardinals Bishops c. with worldly Pomp Honours Riches sumptuous Apparel great retinue of Servants c. But the best and only means to make a Minister of God reverenced in his place is that prescribed by Paul 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Use 2 Use 2. Hence gather on the contrary That loosness and profaness of life doth lay open Christians to contempt and disgrace even before men and not only their Persons but even their Profession and Calling will by this means be vilified So the loose lives of Ministers brings both their Persons and Calling into disgrace even as the sin of Eli's sons caused the offerings of God to be abhorred 1 Sam. 2. Observ 2 Observ 2. Holiness and Justice must go together in a Christian Duties of Piety towards God and of Justice towards Man must not be severed God hath joyned them c. Luke 1. 75. Ephes 4. 24. Tit. 2. 12. Two parts of God's Image Use Use Reproveth two sorts 1. Such as are forward in Duties of the First Table coming to Church keeping the Sabbath outwardly c. but in dealings with men unjust covetous c. These lay open their hypocrisie 2. Others deal justly with men c. but regard not the Sabbath or God's worship But take heed of separating them c. Act. 24. 16. It followeth And kept him The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate Observed or Reverenced him but this reverence is implyed before and the Greek word is seldom or never so used but it doth most properly signifie preserving or keeping safe and so we are here to understand it That Herod by the fear and reverence which he carried toward the person of John was moved to keep or preserve him alive and safe from Herodias who desired to kill him See Kemnit harm cap. 31. pag. 199. Observ 1 Observ 1. Hence then we may observe in the first place that the wicked may sometimes not onely be affected with a kind of reverent respect and love to Gods servants but they may also be moved to shew them special favours and kindnesses they may be moved to do them good and to defend them from the wrongs and injuries which others would do unto them Gen. 39. 21. The keeper of Pharaoh's prison though a profane Egyptian yet shewed kindness to Joseph So Gen. 33. 15. Esau shewed kindnesse to Jacob. So Nebuchadnezzar to Daniel Dan. 6. 23. Pilate to our Saviour Christ Matth. 27. and Festus to Paul Act. 25. See also Act. 27. 3. Act. 28. 2. Vse 1 Use 1. Let none think it a sufficient evidence of a good Christian to shew some outward kindnesses to such as are good Christians for this may a wicked man do such as Herod c. Therefore rest not in this That we can go thus far but examine with what heart mind and affection we perform such kindnesses unto such as fear God whether we do it with sincere affection of heart toward them chiefly in this respect because they are the faithful Servants and Children of God and because the Lord himself will have us to love and do good to them above all others Otherwise if we do them good and shew them kindness for sinister and by-respects as because they are kind to us or we hope to reap some worldly benefit by the kindness we shew them then is it no sufficient evidence to prove us to be servants of God though we can find in our hearts to shew kindness and favour to such But remember Matth. 10. ult Whoso shall give to drink to one of these little ones a cup of cold water only in the name of a Disciple shall not lose his reward Use 2 Use 2. To reprove such as shew no such favours at all to God's faithful Servants to good Ministers and godly Christians These come short of Herod and many other wicked men Some wish well as they say to God's Servants but do them no good c. Others are readier to shew kindness to the profane than to such as fear God c. Use 3 Use 3. This doth much condemn such as instead of doing good are ready to do hurt and to offer wrong to such as fear God and serve him conscionably persecuting them by word and deed c. Observ 2 Observ 2. In that Herod being himself a wicked man yet was a means to hinder Herodias for a time from the sin of murdering of John Baptist We may learn That such as are wicked in their own persons may yet be a means to hinder and restrain others from committing sin So Pilate a wicked man yet would have hindred the Jews from crucifying Christ And Pilate's Wife though a profane woman yet used means to keep her husband from being accessory to the death of Christ Matth. 27. So Act. 27. 43. The Centurion a heathenish man yet hindered his Souldiers from murdering Paul and the other prisoners in the ship when they were all in danger of drowning Yea further wicked men may hinder others from committing some sins and yet themselves may at another time fall into the very same sins from which they kept others So did Herod and Pilate Vse 1 Use 1. See then that though we ought by all means in our power to hinder and keep others from commiting sin yet this alone is not enough to prove us to be good Christians in our own persons for wicked men may go thus far as to hinder sin in others and yet remain still wicked and sinful in themselves Rest not therefore in this that we have been a means to hinder or keep others from some sin or sins but look to this in the first place and chiefly that we truly hate and reform sin in our own hearts and lives First oppose thy self against sin in thy own person before thou go about to hinder it in others Josiah first reformed himself and then his Kingdom So David Psal 101. So let us c. Matth. 7. 5. Cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Especially let such look to this who are called in special manner to restrain sin in others as Magistrates Ministers Parents Masters of Families c. As they must be careful by all good means to hinder sin in those under their Government so they must first look to it that
to with-hold or take from such these pretious means Because these Scribes and Pharisees willfully contemned and rejected Christ's Doctrine at other times therefore now though he reprove them yet he will not vouchsafe to instruct them because they would not at other times learn of Him therefore now he will not teach them but leaves them in their obstinacy and willfull blindnesse and turns to the Common People to instruct them He would not give holy things to such Doggs nor cast such Pearls to Swine c. See before Chap. 5. 18. Vse 3 Vse 1. See how fearful and dangerous it is for any to be willful Contemners of the Ministry of the Word when they enjoy it or have it offered to them saying with those in Job Chap. 21. 14. Depart from us we desire not the Knowledge of thy wayes c. Or with those Amos 2. 12. and Mich. 2. 6. bidding the Prophets not to Prophesie unto them c. It is just with God to deprive such of these means of Salvation for their unthankfulness and he will do it if they repent not speedily of this hainous sin Oh then let every People and Person beware of obstinacy and wilfull contempt of the Ministery of the Word and other means of Salvation lest they be taken from them and they left to themselves to perish in their own willfull blindnesse and hardnesse of heart Of all kind of contempt of the Word beware of willfull contempt lest if thou willfully reject Instruction when thou mayest have it the Lord afterward deny it unto thee and so thou live and dye and perish for ever in thy willfull blindness Hos 4. 6. The Lord threatneth the Priests That because they rejected Knowledge He would reject them c. So will he say to thee If thou be a Contemner of Instruction If thou wilt not learn of Christ he will not teach thee If thou wilt not learn of his Ministers thou shalt not learn of them for he will either take them away or their Ministery from thee or make it unprofitable to thee so as it shall do thee no good giving thee over to such blindness and hardness of heart that all that is preached to thee shall be as if it were spoken in Parables or in a strange Language c. Use 2 Vse 2. Make use of the means while we have them Seek the Lord while He may be found c. Isa 55. See Cant. 5. Observ 2 Observ 2. In that our Saviour perceiving the Common People to be more teachable than the proud Pharisees doth therefore turn and apply Himself to instruct them rather then the Pharisees We learn That Christ Jesus our Lord is most ready to teach such as are most teachable that is ready willing and fit to learn of him Spirituall and Heavenly matters Therefore he usually passed over the obstinate and refractary Scribes and Pharisees which scorned to be taught of Him and applyed himself rather to instruct either his own Disciples or the Common People which were more tractable and teachable than the Scribes and Pharisees So here and at other times Psal 25. 9. The Meek and Humble will he teach his way The reason is because such are most teachable As on the contrary such as are proud and high-minded are unfit to be taught of Christ Therefore Jam. 4. 6. God is said To resist the Proud and to give grace to the Humble To this purpose also is that Isa 66. 5. Hear the Word of the Lord ye that tremble at his Word c. How forward was our Saviour to instruct the Woman of Samaria because she was teachable Joh. 4. Vse 1 Vse 1. See the cause why many are left and given over of Christ in their naturall ignorance and blindness remaining still in it notwithstanding the plentifull outward means of instruction which they have The reason is because they have not humble meek and teachable minds but are puffed up with conceipt of their own knowledge thinking that they know enough already and therefore desire not further instruction but contemn the means of it that is the Ministery of the Word c. Vse 2 Vse 2. If we would be taught of Christ and desire that he should freely and readily reveal unto us the heavenly Mysteries of his Wlll then let us shew our selves tractable and teachable that is willing and desirous to be taught of Him Quest Quest How can we be taught of Him being now in Heaven Answ Answ Though He teach not now on Earth in His own Person yet He teacheth the Church still by His Pastors and Ministers which He gave unto the Church when He ascended Ephes 4. Therefore in submitting to be taught of them we submit to Christ's teaching Luke 10. He that heareth you heareth me c. Let every one therefore shew themselves willing and desirous to learn of Christ's Ministers especially of their own peculiar Pastor And to this end pray unto Christ Jesus to give us teachable minds desire him to give us a mind to know Him and his Will and withall labour for humble hearts and minds touched with sense of our Naturall blindness then shall we be fit Schollars for the School of Christ whereas on the other side if we be proud and swell with conceipt of our own knowledge Christ will shut us out from his School as he did the self-conceited Scribes and Pharisees Oh then labour and pray for an humble heart and mind willing and desirous to learn of Christ's Ministers Then he will shew himself ready to teach thee not onely by the outward teaching of his Word but also by the inward teaching of his Spirit making the other effectuall to thee Deny thine own carnall wisdom and seek to Christ who is the eternall Wisdom of God the Father to enlighten and teach thee 1 Cor. 3. 18. If any seem to be wise let him become a fool that he may be wise The more thou art humbled in the sight of thine own Naturall folly and ignorance in heavenly matters the fitter Schollar thou art for Christ and the sooner will he teach thee the knowledge of his Will in matters of Salvation Humble thy self therefore even at the feet of Christ as Mary did Luke 10. to learn of him in the Ministery of the Word c. Hunger and thirst after heavenly knowledge then Christ will satisfie thee Observ 3 Observ 3. In that he called the whole multitude unto him to be instructed we may hence gather That it concerneth all sorts of persons to hear the Word and Doctrine of Christ and to be instructed therein of whatsoever Age Sex Condition c. they be whether Young or Old Men or Women Rich or Poor c. Therefore in the words following it is said He bids them all hearken unto Him When the Law was to be given all the People were to be assembled to the Mount Sinai to hear and take notice of it Exod. 19. And so Josiah read the Book of the Law in the
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the
that it may move us utterly to deny our own wisdom and natural reason in conceiving of things spiritual and heavenly Learn to empty thy self of all Opinion of thy own natural Wit Wisdom c. as utterly unfit to conceive the things of God and of his Kingdom He that would be wise here must first become a Fool in himself yea such as have most Knowledge in these spiritual things must yet see and acknowledge their Ignorance and be humbled for it more and more Vse 2 Use 2. See what need there is for us to pray unto God to enlighten our minds to conceive the things that concern his Glory and our spiritual good as they are revealed in his Word So David Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law Without this enlightning of God's Spirit all other means are vain It is the Spirit of God alone that can reveal unto us the things of God and help us to conceive them 1 Cor. 2. 10. The Spirit searcheth all things c. Seek then to God by daily Prayer for the Illumination of his Spirit Pray to him that hath the Key of David c. Seek to Christ for Eye-salve Rev. 3. 18. Vse 3 Use 3. See how needful it is for Pastors and Ministers of the Church to teach the spiritual and heavenly Doctrines of the Word with as much plainness and evidence of the Spirit as is possible yea to strive unto this plainness in Teaching considering how dull of hearing the best are And the People to desire this plain Preaching as best for them Mark 8. 16. And they reasoned among themselves saying It is because we have no Bread Feb. 6. 1624. Observ 2 Observ 2. THat it is a natural corruption even in good Christians and such as are indued with Grace to be too earthly minded that is to have their hearts and minds sometimes too much taken up with cares and thoughts about temporal things of this life as Meat Drink Apparel c. especially in time of scarcity or want of outward means Christ's Disciples here do discover this corruption in themselves in that their minds run so much upon their want of Bread that this hinders them from the right understanding of Christ's Admonition For although a little before as we have heard they did shew great zeal and care of things spiritual and heavenly in that they were so earnest in following Christ that they neglected and forgot to take their ordinary provision of Bread with them in the Ship wherein they shewed themselves to be at that time far from immoderate and distracting care for time to come for things of this life yet now on the other side when they come to see themselves in want of Bread they shew their natural Corruption and Infirmity in being too careful and sollicitous touching their Provision of Bread how they should do in this necessity and want of Bread Now all their mind is of their Bread and therefore when Christ did but speak of the Leaven of the Pharisees and of Herod they presently conclude that he spake of their leavened Bread that they should take heed of eating thereof They think all that sounds that way must needs be meant of Bread and therefore they cannot devise any other meaning of Christ's words They did not so little think of Bread before as now they think too much of it when they perceive themselvs to be in present want Thus it is sometimes with the â—est Christians they are apt through Infirmity and natural Corruption to be too much taken up in mind with sollicitous cares and thoughts about temporal things of this life This was Marthaes fault for which our Saviour blameth her Luke 10. 41. Martha Martha Thou art carefull and troubled about many things c. So the Disciples at other times And hence it is that Matth. 6. our Saviour useth so many reasons to disswade them from this immoderate carring for earthly things because he knew them to be prone and apt to it of themselves So the Apostle Col. 3. 2. exhorteth the faithful not to set their minds on earthly things thereby implying that they were apt so to do by nature Use 1 Use 1. Labour to see and feel in our selves this natural corruption which makes us so prone to be earthly-minded and to be so much taken up with cares and thoughts about things for this life And withal learn to be humbled for this corruption and to check and blame our selves for it Use 2 Use 2. See what need there is for all Christians even the best to take heed of this earthliness of mind and of being too careful and sollicitous about matters of this life and what cause there is for us to labour and strive against this natural corruption The more natural it is to us the more strive against it Not that it is simply unlawful for us to take care or thought for things of this life See Prov. 6. 6. but that we must beware of having our hearts and minds too much taken up with them so as to distract and hinder us in caring for better things which are spiritual and heavenly Luke 21. 34. Take heed lest your hearts be over-charged with cares of this life c. Remedies against this immoderate care of earthly things see before upon Ver. 14. and Matth. 6. Especially labour on the contrary to have our hearts and minds chiefly set upon things spiritual and heavenly pray also unto God more and more to wean our hearts from the love of this World and things that are in it then our minds will not run so much upon them as now they do Consider also how unfit it is for such as profess to be Citizens of Heaven to have hearts glewed to earthly things c. It is the property of the wicked to mind earthly things Phil. 3. 19. Observ 3 Observ 3. In that the Disciples being now in want of Bread did begin through weakness of Faith to distrust and doubt of Christ's care and providence over them and out of this infidelity and distrust did thus reason with themselves Hence we learn that in want of outward means for this life the best Christians are apt through weakness of Faith to distrust God's care and providence over them This was the Disciples fault at this time as appeareth Matth. 16. 8. as we have before heard So at other times they discovered the like weakness of Faith in time of outward want So Joh. 6. they doubted whether themselves and the multitude could possibly be fed in the Wilderness with so small a quantity of Victuals as they then had This is not sufficient c. And by the words of Andrew ver 9. There is a Lad here which hath five Loavs and two small Fishes But what are they among so many This also we see in the Israelites some of which no doubt were God's faithful People who being in the Wilderness destitute of outward means did
these things And then in the latter part of the Verse and in the Verse following is mentioned the Event or Consequents following thereupon which are two 1. Peter's carriage towards Christ Taking him aside and beginning to reprove him hoc versu 2. Christ's carriage toward Peter again as also toward the other Disciples When he had turned about and looked on his Disciples c. ver following First Touching the manner of Christ's foretelling his Passion c. He spake that saying openly That is plainly expresly and directly affirming that he must suffer many things c. and not obscurely or darkly foretelling or speaking of these things unto them as formerly he had done as we see in other places Joh. 2. 14. The Son of Man must be lifted up c. This was a dark foretelling of his Death So Joh. 2. 19. Destroy this Temple that is the Temple of my Body by Death and in three Dayes I will raise it up And Matth. 12. 40. As Jonas was three Dayes and three Nights c. In these plaecs he darkly spake of his Death and Resurrection but now more plainly and expresly Quest 1 Quest 1. Why did he now so plainly foretell these things c Answ Answ Because though he had formerly spoken of them yet his Disciples did not yet conceive or understand this Doctrine of his Passion Death and Resurrection by reason it was a high and mysticall Doctrine which seemed unto them to be against reason that he being the Son of God should Dye and Suffer c. And that he who was the Messiah and Saviour of others should not save himself from Death Therefore this Doctrine being so hard for them to conceive and they being yet so ignorant in it our Saviour now doth more plainly teach it them than ever before that so they might conceive it the better and take the more speciall notice of it and to be the better prepared and armed against the scandall of the Crosse Object Object They remained still ignorant here even after this plain teaching as appears in Peter who after this would have perswaded Christ that he should not Suffer as we shall see out of the words immediately following yea Luke 9. 45. Luke 18. 34. though our Saviour foretold them of these things two or three times after this yet they understood him not Therefore it may seem That this his plain teaching and foretelling of his Passion and Resurrection was in vain in respect of his Disciples Answ Answ This followeth not 1. Because though they did not yet comprehend the Mystery of his Death and Resurrection and the reason of it yet they did in some measure conceive his words and believe them also to be true for they were exceedingly grieved to hear him speak the same afterward Matth. 17. 23. 2. Though for the present they understood not his meaning fully yet these Predictions of his passion and Resurrection did long after come into their minds and so did confirm their Faith the more when they saw all fulfilled as he had foretold Quest 2 Quest 2. Why did he not before this time speak to them plainly of his Passion and Resurrection Answ Answ 1. Because this Doctrine was to be revealed by Degrees and not all at once or at the first unto them 2. Because they were not fit to hear this Doctrine plainly taught till now that is to say till after our Saviour had sufficiently confirmed their Faith in his Person that he was the Christ and the Son of God as they had immediately before confessed him to be Observ 1. How hard we are by Nature to conceive and understand the Mysteries of Faith revealed in the Gospel touching Christ and our Salvation by him They are as Riddles to us by Nature before our minds be enlightened by God's Sprit to conceive them See this here in Christ's own Disciples Though he had often before spoken to them and others in their hearing of his Death and Resurrection yet they understood not these things but were still ignorant of them insomuch that he is now fain more plainly than ever before to speak to them of these things yea though he did now speak so plainly yet for all that they did not conceive his meaning as appears by Peter's going about after this to perswade Him that He should not Suffer And therefore our Saviour was fain after all this again and again to teach them this self-same Doctrine as may appear Chap. 9. 31. and Chap. 10. 33. And yet after all this they were still ignorant herein ut suprà dictum est 1 Cor. 2. 14. The natural man receiveth not the things of God c. How hard was Nicodemus though a chief Pharisee and Ruler to conceive the Doctrine of Regeneration Joh. 3. The Woman of Samaria Joh. 4. Therefore Hebr. 5. 11. the Apostle tells them the things he was to speak touching Christ were hard to be uttered because they were dull of hearing Vse Use See before upon ver 16. Observ 2 Observ 2. Here Ministers are taught their Duty how to carry themselves in the exercise of their ministeriall Function of preaching viz. That in dispensing the hidden Mysteries of Faith they are to labour to teach them with plainnesse and evidence of the Spirit remembring that these Doctrines of Faith are Mysteries to the naturall man yea hard for the Regenerate to conceive And therefore they had need the more to labour for evidence and plainnesse in teaching such Mysteries So our Saviour here c. This plainnesse Paul used in teaching of these Mysteries 1 Cor. 2. 4. My speech and preaching was not with entising words of mans Wisdom but in demonstration of the Spirit and of Power This kind of teaching is most necessary and profitable for the People and therefore they also should desire it So much of the manner of Christ's foretelling his Passion and Resurrection to his Disciples Now followeth the Event or Consequents And 1. The carriage of Peter towards our Saviour set down in the latter part of this Verse And Peter took Him That is took Him aside or apart from the rest of the Disciples 1. That he might the more freely and boldly speak unto Him and admonish Him of this matter being alone and that our Saviour might the sooner hearken unto Him and be perswaded by Him 2. It is also likely That he did this out of reverence to the Person of Christ that he might not seem to disparage Him by an open rebuke before others And began to rebuke Him That is to blame or find fault with Him for affirming that he must Dye and Suffer so many things c. For this was the matter for which he blamed him as appeareth by his words to Christ Matth. 16. 22. He began to rebuke him saying Be it far from thee Lord This shall not be unto thee that is be it far from thee to Dye and Suffer so many things c. or God-forbid that thou shouldst suffer Death c.
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
means of our Salvation Otherwise we could never have come to know the Counsel and Will of God touching our Salvation if he had not sent his own Son out of his bosom to declare it to us As none but he could work our Salvation so none but he could reveal unto us the means of obtaining it This should stir us up to thankfulness to God for this great mercy in sending his own Son to be our Prophet and Teacher c. Vse 2 Use 2. See here the great priviledge of the true Church and Elect People of God in that they have Christ himself the Son of God to be their chief Doctor and Teacher to instruct them in the way and means of Salvation They cannot but be well and sufficiently taught who have such a Teacher 1 Joh. 6. 45. They shall be all taught of God Who is so able to teach them and so willing and faithful in discharge of his Office Therefore they shall not be left in ignorance of any one Truth necessary to Salvation but Christ will reveal to them the whole Counsell of God so far as is needfull to Salvation if they seek to him in the use of the means as prayer hearing his Word c. Comfort to such as feel their ignorance as yet in many things Christ is able and willing to teach them Use 3 Use 3. Christ being the chief and principal Teacher of the Church this shews how far forth we are to hear and obey the Doctrine of all other Pastors and Teachers in the Church namely so far onely as it agreeth with the Word and Doctrine of Christ the chief Pastor and no further So far as the Voice of Christ soundeth in them we are to hearken and yield obedience to it and no further Use 4 Use 4. Seeing Christ is the chief and principal Teacher of the Church this must move us not to rest in man's teaching which is onely outward but above all to desire and seek to Christ to teach us not onely outwardly by his Word but inwardly by his Spirit c. To enlighten our Minds to open our Hearts without this all outward teaching is vain c. In caelo cathedram habet qui corda docet Use 5 Use 5. See what need for all Ministers of the Word not only to teach their People committed to them but withall to seek by prayer unto Christ the chief Pastor and Teacher to joyn the inward teaching of his Spirit with their outward Ministery without this all their labour is lost and in vain Paul may plant c. Mark 9. 7. This is my beloved Son hear him Aug. 27. 1626. OF the second That it is the Duty of all Christians to hear Christ's Teaching and to yield obedience to the same This Point is a consequent of the former for if Christ be the chief Prophet and Teacher of the Church then ought all that professe to be of the Church to hear and obey his Teaching and that in the first place and above all other Teachers in the Church Now this Doctrine consisteth of two parts or branches which are severally to be handled 1. That it is the Duty of Christians to hear Christ's Teaching or to hear him as their chief Teacher 2. That they ought not onely to hear him but to yield obedience to his teaching Of the first It is proved not onely by this place where the Disciples are commanded from Heaven to hear Christ but also by other like places of Scripture as Deut. 18. 15. ut suprà Prov. 8. 6. Solomon bringeth in Christ under the Name of Wisdom exhorting all men to hear his teaching So Hebr. 3. 7. The Holy Ghost saith To Day if ye will hear his Voyce harden not your Hearts c. And Hebr. 12. 25. See that ye refuse not him that speaketh c. Quest Quest How can we now hear Christ seeing he is in Heaven and we on Earth Answ Answ Though he be in Heaven yet from thence he speaketh to us and teacheth us two wayes 1. By his written Word set down in the Scriptures for this is the Voice of Christ though the Prophets and Apostles were the pen-men of Scripture yet Christ speaketh in them and by them unto us 2 Cor. 13. 3. Since ye seek a proof of Christ speaking in me c. The Scriptures are the Letter of the Creatour to the Creature Gregory As one Friend speaks to another by Letter c. 2. By his Faithfull Ministers lawfully called and sent to instruct and teach us in his Name By these Christ himself speaketh to us and in hearing them we hear him Luke 10. 16. He that heareth you heareth me c. 1 Pet. 3. 19. He preached by Noah unto those that were disobedient in the Dayes of Noah c. Vse 1 Use 1. To reprove such as do not vouchsafe to hear Christ speaking to them and teaching them by his Word and Ministers but are slack and negligent this way Though he vouchsafe to speak to them from Heaven by his Word and by his Ministers yet they refuse to hear or hearken to his Voice They have no care to read the Scriptures in which the Voice of Christ soundeth no care to come duly and constantly to hear the Word of Christ preached by his Ministers but absent themselves willingly when they might and ought to come even upon the Sabbath-Day how negligent are many this way Some come in the Forenoon not in the Afternoon once a Day they think sufficient Others come but once a Fortnight or Month yea perhaps some but once in a quarter of a year or not so often c. They are content to hear Christ sometimes when they are at leisure and can conveniently do it but not constantly so often as he speaketh and uttereth his heavenly Voice in the Ministery of his Word They think much to be tyed to this and therefore take liberty when they list to turn away their ears from Christ yea to stop them against his Voice sounding in the Ministery of his Word like unto the deaf Adder stopping her ears and refusing to hearken to the voice of the Charmer c. If they be not at leisure or have no mind to come to the Church he may speak to the Winds or to the Ayr or to the Walls of the Church for them they have no ears to lend him and so if others were of the same minds he should have no Hearers at all Object Object God-forbid I should refuse to hear Christ this is far from me If he would come from Heaven and preach to me I would never misse hearing him Answ Answ 1. In refusing to hear Christ's Ambassadors and Ministers thou refusest to hear him Luke 10. 16. He that despiseth you despiseth me c. 2. Whatsoever thou pretendest for thy negligence it is certain that if thou make no conscience to hear Christ's Ministers sent to speak to thee in his Name thou wouldst also be as careless in hearing Christ himself if
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâ—ies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coâ—â—endable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâ—d hereof do by their silence
betray the Truth and professors of it into the hands of wicked Enemies and Adversaries What is this but to betray the cause of God yea what is it else in effect and upon the matter but secretly and indirectly at the least to deny the Truth of God when being called to profess it and to speak in defence of it and of the Professors of it they are silent and hold their peace See 2 Tim. 4. 16. Let every one take heed of such untimely silence in the cause of God and of his Truth remember that fearfull threatning of our Saviour Matth. 20. 33. Whosoever shall deny me before men c. Now this is one kind of denyall of Christ when we see his Truth and Gospel and the Professors of it opposed and disgraced by the Wicked and do not open our mouths in the just defence both of them and the Truth Take heed of being guilty herein and on the contrary pray for zeal and courage to stand for the Truth of God and to open our mouths in defence of it when we shall be called to do it Observ 2 Observ 2. In that our Saviour did thus expostulate with the Scribes not onely in way of defending his Disciples and the Gospel it self which the Scribes went about to disgrace but also for the better convincing and reproving of the Scribes and to stop their mouths Hence we may learn That it is our duty not onely to maintain and defend the Truth of God but also to use the best means we can for the convincing and stopping of the mouths of such as are Enemies to the Truth Especially this concerneth Ministers of the Word But of this see before upon ver 13. Mark 9. 17 18 And one of the Multitude answered and said Master I have brought unto thee my Son which Febr. 18. 1626. hath a dumb Spirit c. OF the two first occasions of the Miracle we have heard before viz. 1. Of our Saviour Christ's returning back and coming again to those nine Disciples of his whom he left behind him when he went into the Mount to be transfigured 2. Of his Question or Demand put unto the Scribes touching the matter or cause about which he found them disputing with his Disciples Now followeth the third occasion of the Miracle viz. The sure or supplication made unto Christ by the Father of the Child that was possessed with the Devil in behalf of his Child which sute and request he put up unto Christ in way of Answer to that Question moved by our Saviour unto the Scribes in the former Verse For he asking the Scribes what was the matter about which they were then reasoning or debating with his Disciples and both the Scribes and the Disciples being hereupon silent and answering nothing as it seemeth presently the Father of the possessed Child being much affected with his Child's case makes haste to speak and to make sute to our Saviour in behalf of his Child and withal by way of Answer unto Chriâ—t's Question moved to the Scribes doth imply what the matter was about which they disputed with the Disciples namely about the casting of the Devil out of his Child which he saith he had sought to the Disciples to do and they could not effect it Now in this sute or supplication put up here unto Christ by this party in the behalf of his afflicted Child two things are to be considered 1. The manner of his speaking In humble and reverent manner expressed by this honourable title which he gives to Christ calling him Master 2. The matter of his Speech or Supplication which consisteth of two parts 1. He doth acquaint our Saviour that he had brought unto Him his Son 2. He useth a two-fold Motive unto Christ to shew mercy on his Child 1. From the grievous Misery and Affliction of his Child which he layeth open unto Christ certifying him that he had a Devil and relating the pitiful manner of the Devil 's taking and tormenting him 2. From the unability of the Disciples to cast out the Devil in that he had sought to them to do it and they were not able Of the first The manner of his speaking Master or Lord Matth. 17. 15. A title of honour and reverence by which he testifieth his Humility and Reverence toward the Person of Christ Matth. 17. 14. it is said he fell upon his Knees before Christ which it is likely he did not onely in way of civil reverence but as a Token of some religious honour and worship which he shewed toward the Person of Christ For although it is probable that he was not yet throughly instructed in the God-head of Christ yet it is likely that he did in part believe it being perswaded that he was more than a meer man and that he had a Divine Power and Ability to work Miracles for otherwise he would not have thus made sute to Him for his Child Observ Observ In that the Father of this possessed Child though not as yet throughly instructed in the God-head of Christ but in part onely believing it and being perswaded of his Divine Power did nevertheless behave himself in such humble and reverent manner before Christ when he made sute to him for his Child Hence we may learn that we ought much more to carry our selves in all humble and reverent manner in time of Prayer whensoever we put up our sutes and supplications unto God and unto Christ being now in Heaven c. Our hearts must be inwardly affected with due reverence of the Majesty of God and of Christ in time of Prayer and we are also to expresse it by outward reverence in our words and gestureâ— c. But of this I spake lately upon the Preface of the Lord's Prayer See also before in Ver. 40. of Chap. 1. and Chap. 7. Ver. 25. Now followeth the matter or substance of the Speech and Supplication of this party unto Christ for his afflicted Child Wherein he acquainteth our Saviour that he had brought unto Him his Son I have brought unto thee my Son His meaning is that he had brought him to some place near to or not far off from the place where Christ now was for he had not yet brought him before Christ or into his sight and presence as may aappear by that which followeth Ver. 19 20. Luke 9. 38. he calls him his onely Child whereby he doth amplify the matter aggravating his own sorrow the more to move our Saviour to shew mercy to the Child being not only his Son but his onely Son yea his onely Child as is probable Matth. 17. 15. Lord have mercy upon my Son c. Observ Observ Parents ought not only to be affected with the outward bodily Afflictions and Miseries of their Children but also to take special care of them using the best means for their help and relief as in sickness pain necessity c. So did the Father of this possessed Child as he was much affected with grief
11. 23. Capernaum lifted up to heaven by enjoying the Ministery of our Saviour Christ As the people of Israel enjoying light in their dwellings when there was darkness over all the rest of the Land of Egypt Exod. 10. 23. were greatly bound to praise God so are those Christian Congregations to whom the liâ—ht of the Gospel shineth by the Ministery of faithful Pastors c. Use 4 Vse 4. See also what cause there is for such as do enjoy the Ministery of faithful Pastors to lovâ— and esteem them for their works sake seeing they are so necessary and profitable and that they can so ill be â—ithout them c. See 1 Thess 5. 12. Observ 2 Observ 2. In that the Ministers of the Gospel in regard of their Ministerial Office are compared here unto salt even to the salt of the sacrifices mentioned in the former Verse and that in regard of the seâ—soning vertue which salt hath to season those things that are salted with it for which cause and respect chiefly it is here said to be good that is necessary and profitable hence we learn That one main and principal end and use for which Ministers of the Word do serve and are necessary and profitable in the Church is or the spiritual seasoning of others with the doctrine of the Word that they may be as salt to season the people of God by the power and vertue of their Ministery and by the Word of God preached and applyed by them In this respect chiefly they are here compared unto salt and that in regard of the goodness and profitableness which salt hath in seasoning of such things as are salted with it Quest Quest. How do Ministers of the Word serve to season others spiritually with the Doctrine of the Word Answ Answ Two wayes especially As may appear by that which hath been before spoken upon the former Verse 1. By mortifying and pâ—rging out the corruption of sin from the hearts and lives of men by the power and efficacy of the Word preached For as salt being applyed to the flesh of the Sacrifices or to any other thing that is salted therewith doth serve to dry up and purge out ill humours c. so the Ministers of the Word do by their Ministery or Doctrine serve as means to dry up and purge out the corruption of sinne from the hearts and lives of Christians 2. By working the contrary graces of the sanctifying Spirit of God in men by means of the Word preached and applyed by their Ministery as the graces of Knowledg Faith Repentance Love Humility c. with which graces Christians being seasoned do become savoury and acceptable unto God For even as salt doth not only purge out ill humours from meats salted but also doth give a good savour or pleasant taste unto them So Ministers of the Word by their Ministery are a means not only to purge out the corruption of sin from men but also so to season them with contrary graces of the Spirit that they may become savoury and pleasant unto God himself But because these things may be conceived by that which was spoken before upon the former Verse touching the end and use of the Ministery c. I will here add no more of this Point Now followeth the second thing in the words The dangerous estate of such Ministers of the Gospel as do fall from their fidelity in their Ministery But if the salt have lost his saltness c. Observ 1 Observ 1. Such as have made shew to be good and faithful Ministers of the Word may and do sometimes fall away and become unfaithful negligent and unprofitable in their Ministerial Office like unto unsavoury salt which hath lost the natural acrimony and seasoning vertue of it This is here supposed and taken for granted by our Saviour when he sayes If the salt c. Thus Judas Iscariot having for a time made shew to be a true and faithful Apostle and Minister of the Gospel did afterwards fall away and becaâ—e a devil by apostacy Joh. 6. 70. Revel 9. 1. mention is made of a Star which fell from heaven c. by which is signified the Pastor or Bishop of the Church of Rome who having once been as a Star in the Heavens for his fidelity in the Office of the Ministery did afterwards fall away and lose his light Quest Quest May such as have faith and are truly faithful fall from it c. Answ Answ There is a twofold Apostacy c. 1. Total c. 2. In part and in some degree for a time The former is not incident to such as are truly faithful but the latter Rev. 2. 4. Use Use Teacheth us not to marvail or think strange much lesse to stumble or take offence at it if in these times we see or hear of some such Pastors and Ministers of the Church who having been faithful and diligent for a time in their Ministerial Office at least have made shew of faithfulness do afterwards fall away and become negligent and unprofitable in their Ministery as unsavoury salt c. No new thing but it hath been often so in former Ages of the Church c. Therefore take heed of suspecting or condemning all for some c. Observ 2 Observ 2. How dangerous it is for Ministers of the Word having for a time made shew of being faithful diligent and conscionable in their Ministerial Office afterward to fall from their diligence and faithfulness and so to become unprofitable and unfit to season others with their Ministery the danger is this that it is a very hard matter for such to recover their former fidelity and conscionable care in discharging their Ministery and in seasoning others with the doctrine of the Word They are herein lâ—ke unto salt which having once lost the natural saltness or seasoning vertue can never recover it again but becomes utterly unprofitable and good for nothing but to be cast out and trodden under feet of men See Matth. 5. 13. and Luk. 14. 35. The Experience of all Ages proves this to be true For if we either look into the Scriptures or into other Histories we shall find very few examples if any at all of such Ministers of the Church who having fallen away from their first fidelity diligence and conscionableness in their Ministery did afterward repent and recover themselves and become faithful again in their Office And in these times if we mark such as having been for a time Ministers of the Gospel amongst us do afterwards fall away to Popery or become negligent and unconscionable in their places we shall see that such do seldom or never repent and become truly faithful in their Ministery Reas 1 Reason 1. Such Ministers do want Teachers to instruct and admonish them in such sort as they do the people They live not under the Ministery of other Pastors as their own flock and people do under theirs and so they want this ordinary and most powerful means to convert
appeareth plainly Gen. 2. 18. and 22. ut suprà And Mal. 2. 15. Did not he make one that is create and ordain one wife for one husband at the first and so institute the estate of marriage Therefore Verse 9. What God hath joyned let no man put asunder Quest Quest Wherefore or to what end was Marriage instituted so soon even at the time of man's first creation and before his fall c Answ Answ 1. For the mutual society help and comfort of Mankind that is both of the man and of the woman Therefore Gen. 2. 18. God having first created the man said It was not good for him to be alone and therefore he determined to make him a help c. 2. That it might be a means for the propagation and increase of Mankind Gen. 1. 28. After that the Lord had created them both male and female it is said He blessed them saying Be fruitfull and multiply c. To these is now added a third end since the fall of man viz. To be a remedy against the sin of fornication Vse 1 Use 1. This again doth commend and set forth to us the dignity and excellency of the married estate in that it is from God himself as the immediate and first Author and Ordainer of it who ordaineth nothing but that which is good necessary and profitable for mankind and that both before and since the fall of Man And this is another reason why Marriage is said to be honourable c. Heb. 13. in regard of the Author and Instituter of it because it is a special Ordinance of God instituted for the good of mankind And this again condemns the blasphemy of the Papists in speaking evil of this holy Ordinance of God and forbidding it unto Ministers of the Church as if it were a prophane or unholy estate and not fit for them that are called to that holy function By this the Papists shew themselves to be those seducing spirits prophesied of 1 Tim. 4. 1. who should teach doctrines of devills forbidding to marry c. Verse 3. Vse 2 Use 2. To comfort married persons against the troubles of the married estate God having ordained marriage hath also ordained the troubles incident to it and so in bearing them patiently we obey his Will c. Of the third The Institution it self implyed in these words He made them male and female So Gen. 1. 27. from whence our Saviour alledgeth these words thereby to prove God to be the Author of marriage c. of the near bond c. The meaning is plain viz. That God in the first creation of Mankind at the begining did not onely create or make Mankind by his Immediate and Almighty power as he did other creatures but also that he did create a double sex of Mankind viz. the male and female sex both man and woman kind And this doth further appear Gen. 2. Chap. where Moses doth more particularly set down the manner how God did create both these Sexes of Mankind both the first man and the first woman Touching the man or male sex that his body being first made of the dust of the earth the Lord did immediately create his Soul of nothing and infuse it into the body which is signified by breathing into it the breath of life Verse 7. And touching the woman or female sex that in respect of her body she was made or framed out of one of the ribs of Adam after a miraculous and wonderful manner by the power of God which being done her Soul was also immediately created of God and infused into the body so formed Thus did the Lord make Mankind both male and female at the first Quest Quest How doth this creation of both Sexes prove or shew the Institution of Marriage Answ Answ Two wayes especially 1. Because this was the end why they were created male and female That they might be fit for marriage and capable of it And although God made also two Sexes of other living Creatures as of Beasts Birds c. yet that was not with any respect at all to marriage society but onely for propagation sake Therefore it is noted expresly touching Mankind that they were created both male and female Gen. 1. 27. but not so touching other living creatures 2. In respect of the peculiar manner of the Womans creation which was out of the rib of the man to shew the near conjunction that should be between her and her husband in the married estate viz. that she should be even as a part of him and he of her even two in one flesh ut postea videbimus In the words explained two things are contained 1. The creation of Mankind 2. The manner how God created them He made them male and female Touching the first I will not here speak at large because it was lately hanâ—led on the first Article of the Creed Observ 1 Observ 1. In that God did create two Sexes of Mankind that is both the male and female sex and that to this end that they might be fit for the married estate and thereby to ordain and institute marriage hence we may gather That marriage and the married estate is grounded upon the very nature and sex of mankind which they received in their first creation Therefore so soon as the woman was created the Lord brought her to the man to be his wife Gen. 2. which shews that marriage and the society of Man and Wife in the married estate was agreeable to the nature or natural sexes of Mankind which they received in their first creation For to this end were they so made that they might be fit for marriage Use Use This shews that the Church of Rome in forbidding marriage and tying those by vow unto the single life who have not the gift of continency do sin against nature and against the very end of man's creation Utrum matrimonium sit de jure naturae vidâ— Aquin. Supplem 3. Part q. 41. Art 1. Observ 2 Observ 2. In that God is the Creator of both sexes that is both of man and woman this teacheth us That therefore both sexes are good necessary and profitable in their kinds both the male and female sex of mankind the one as well as the other That which is said of all the creatures which God made Gen. â— ult That God saw every thing that he had made and behold it was very good this must needs be true of Mankind being the principal of all the visible Creatures and not only is it true of mankind in general but of both sexes of Mankind both male and female and lest any should doubt of the goodness and profitablenesâ— of the woman or female sex being the weaker of the two the Lord himself did give testimony unto it even before she was created by affirming as we have heard that it was not good for man to be alone and therefore that he would make him a help meet for him c. Use Use This then