he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
Answ Not of it self by any natural force in the water or outward washing but morally by vertue of the Ordinance of God who hath appointed it a mean by which himself will regenerate and save us So also understand those places Joh. 3. 5. Ephes 5. 26. Use 2 Content not ourselves with the outward washing in Baptism as if this were enough to regenerate and save us but labour to be partakers of the inward washing which is sealed by it else in vain is it to be baptized outwardly if we be unbaptized in heart Pray therefore unto God to baptize and cleanse thee inwardly by his Spirit Desire him to purge thee from the guilt of sin by the blood of his â—on Christ Jesus applyed to thy conscience and to cleanse thee also more and more fâ—om the corruption of sin by the work of his Spirit Paul may plant and Apollo 〈…〉 God must give encrease Pray him therefore to work Regeneration in thee Come also diligently to hear the Word preached the seed of our New Birth 1 Pet. 1. 23. So much of the efficacy or vertue of this Sacrament of Baptism The 5. Point to be spoken of is the necessity of this Sacrament How far forth it is necessary to Salvation Answ It is necessary in 2. respects 1. As God's Ordinance which is not to be contemned or neglected whensoever it can be lâ—â—d conveniently and orderly And this is called Necessitas praecepti 2. As a Mean or Instrument by which God doth ordinarily seal to us and work in us the grâ—ce of Regeneration in the right use of it And this is called Necessitas medii For the better understanding of this we must know that some are regenerate before their Baptism and then Baptism is a means by which God doth confirm in them that Grace which was wrought before Some again are regenerate at the time of their Baptism and then Baptism is a means by which the Lord worketh Grace for the present Some again are regenerate after their Baptism and then Baptism is an outward sign of their admission into the visible Church and a means by which God will hereafter work Regeneration and Grace in them Thus we see how farr Baptism is necessary But there is no such absolute necessity of the outward Baptism as the Papists teach as if none could be saved without it This is proved by these reasons Reas 1 1. Baptism succeeds in the room of Circumcision This the Papists deny not if they should we have a plain place to prove it Col. 2. 11 12. Now outward Circumcision in the time of the Law was not of absolute necessity to Salvation for then the Lord would not have commanded it to be deferred till the eighth day after the Birth of every Child before which eighth day many Children dyed Reas 2 2. The Sacrament of Baptism doth not of it self make us to be within the Covenant of Grace but onely sealeth and confirmeth it to us we must be within the Covenant before we are baptized else we have no right to Baptism being a seal of the Covenant Now then if the having of outward Baptism doth not bring us within the Covenant then the want of it cannot exclude us from the Covenant nor from Salvation it self Reas 3 3. This appeareâ—h also by the manner of speaking which our Saviour useth touching Faith and Baptism Mark 16 16. which shews plainly that there is an absolute necessity of Faith but not of Baptism Reas 4 Lastly From the Judgment of the ancient Church For it was their custom to deferr their Baptism till Old Age which shews they held no absolute necessity of it for then they would not have so long deferred it It was also the custome in some Churches to baptise onely at Easter and Whitsontide which shews that they held not the outward Baptism absolutely necessary to Salvation although these customs were not warrantable in them by the Word of God See Socrat. lib. 5. cap. 21. Object Austin and Jerom c. held an absolute necessity of Baptism Answ So they did of the Lord's Supper for Infants which yet the Papists themselves are driven to confess to have been an errour in those Fathers Obâ—ect Joh. 3. 5. Answ Regeneration is ascribed not to the VVater but to the Spirit Thus we see that though the Sacrament of Baptism be in some sort necessary as an Ordinance of God which must not be contemned and as a means which God useth ordinarily in working the grace of Regeneration yet is it not of absolute necessity so as none can be saved without it Use The consideration of this Point and of the Reasons proving it may serve to stay and comfort the minds of such Parents who shall at any time doubt of the salvation of their Children onely because they dy without outward Baptism in case it be not through their default Such are to know that it is not the want of outward Baptism but the contempt of it that hindreth the salvation of any But withal this must admonish all Parents seeing Baptism is God's Ordinance which is not to be contemned that therefore they neglect not to present their Children unto this Sacrament in due time not deferring it too long So much of the Sacrament of Baptism in general by occasion of these words Now more particularly touching this Baptism of John here mentioned two Questions may be moved Quest 1 1. VVhether it were lawful for John to bring into the Church this new Sacrament of Baptism which was never in use before Answ It was lawful because he did it not by his own authority or of his own head but by the authority of Christ himself who did send John Baptist before himself to prepare his way both by preaching and baptizing as we have heard before Ver. 2. Therefore John did not bring in this Sacrament of his own head but he had an extraordinary and immediate Calling from Christ himself to bring this Sacrament into the Church so that although John were the first that administred this Sacrament yet Christ was the Author and Ordainer of it Quest 2 2. VVhat difference is there between this Baptism of John which he administred and the Baptism of Christ and his Apostles and of other Ministers succeeding the Apostles Answ They differ not in substance or effect The Author of both is Christ the Matter of both is all one namely the outward element of VVater and the washing or sprinkling of the body as also those spiritual things which are signifyed by the water and by the outward washing with it So as touching the substance of them there is no difference at all between the Baptism of John and of the Apostles and other Ministers Onely there is a difference in these two circumstances or respects 1. That John's Baptism was first in time and before the Baptism of the Apostles and other Ministers he was the first that administred this Sacrament to any in the Church whence he is called John
Sicknesse neglecting the means of Physick and yet perswading themselves that God will give them health c. This is a tempting of God to pretend that we rely upon his Providence and yet to use no means whereby to serve his providence for preservation and safety of our Bodies It is also a breach of the sixth Commandement and a degree of murther to neglect the means of preserving our bodies and bodily lives our chief care indeed should be for the Salvation of our Souls yet may we not be careless of the good and safety of our bodies Excessive care of the body is forbidden in the Word of God but not all care thereof So understand that Matth. 6. 25. Mark 3. 10 11 12. For He had healed many c. Octob. 10. 1619. IN the former Verses the Evangelist shewed that a very great multitude of People flocked unto our Saviour Christ being by the Sea of Galilee together with the cause moving them to flock unto him as also a remedy used by him to prevent their thronging of him namely the hearing of the great things which he had done Now in these three next Verses he sheweth more at large the cause both of their great concourse and also of his using that remedy to prevent their thronging of him the Cause was for that he had there wrought many Miracles by reason whereof the People pressed upon him c. Now these Miracles are of two sorts 1. The miraculous curing of many that were Diseased Ver. 10. 2. The powerfull mastering or subduing of the Devils in those that were possessed Ver. 11 12. Touching the former the Evangelist setteth down 1. The miraculous Cures in these words For he had healed many 2. A consequent which followed thereupon The People pressed upon him to touch him as many as had Plagues He had healed many The Evangelist meaneth that he had miraculously cured them without ordinary means onely by his Divine Power for so he used to cure the Diseased either onely by touching them or by speaking the word barely commanding them to be whole as we have heard before Observ Observ Here we see that our Saviour Christ is not onely a Spirituall but also a Bodily Physitian He came into the World not onely to cure the Spirituall Diseases of Mens Souls that is their Sins but also to heal the Sicknesses and Diseases of their Bodies by his Almighty Power Therefore being upon Earth he did not onely forgive Sins and suffer for Man's Redemption but also cure many of their bodily Diseases miraculously a◠we have heard in the former Chapters That which is spoken of God Psal 103. 3. may be applyed to Christ He forgiveth all our Iniquities and healeth all our Diseases both Bodily and Spirituall And it was necessary that our Saviour Christ should miraculously cure the Bodily Diseases of Men whilst he lived on Earth thereby to shew and prove that he was that Person who was appointed and sent of God to take away Men's Sins which are their Spirituall Sicknesses as is shewed Matth. 8. 17. out of the Prophet Esay Vse 1 Vse 1. See then that Christ is an all-sufficient Saviour Able perfectly to save such as come to God by Him as the Apostle speaketh Hebr. 7. 27. He is able to save us both in Soul and Body and to cure the Diseases of both most perfectly and as he is able so he is willing and ready to cure the Faithfull not onely in Soul of their Sins by the merit of his Blood and efficacy of his Spirit but also to cure their Bodily Diseases so far as is good for them And though he be not now on Earth to cure Bodily Diseases miraculously neither must we look for this yet his Power is still as great as ever it was over all Bodily Diseases to cure them without means or with means yea his Power is now rather greater then it was on Earth Use 2 Use 2. Therefore seek to Christ not onely for Spirituall Health though chiefly for that but even for Bodily He is the best Physitian for Soul and Body Though he be not now on Earth and so thou canst not go to him with the feet of thy Body nor speak to him nor touch his Body or Garments as these diseased Persons here mentioned yet go up to Heaven to Him with the feet of thy Heart and Affections and speak to him by thy prayers and touch him and lay hold on his Power and Mercy by Faith do this in all Bodily Sicknesses and Griefs Thou must not neglect other outward helps and means of Physick and the like but above all forget not to seek to Christ Jesus the best Physitian for Soul and Body to blesse the means to thee It followeth Insomuch that they pressed upon Him c. This shews what was one end for which so great a multitude came to Christ at this time even to have their bodily Diseases cured miraculously And it is likely to have been the fault of many that they sought to Him more for the cure of their Bodies than to have their Souls benefited by his Preaching yet no doubt but some also came for this end To touch Him By this it seems they had heard of some that had been before cured by Touching our Saviour Christ's Body or Garments And it is likely that hereupon they had some superstitious conceipt as if the bare touching of him had vertue to heal them whereas all the vertue came from his Person as he was God or from his Godhead and not from his Body or Garments See Mark 5. 30. But yet withall this pressing to touch him doth shew their Faith at least the Faith of some of them that they were perswaded of Christ's Power and Mercy that he was able and willing to cure them if they came unto him So many as had Plagues Or Scourges as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth So he calleth those Disenses of the Body with which they were afflicted to shew the grievousnesse of them and the nature of them that they were sent of God upon them as Scourges and Punishments for sin So much of the Words Observ 1 Observ 1. By example of these pressing upon Christ to be healed of their Bodily Diseases we learn What to do in all Miseries and Afflictions even to seek unto Christ Jesus for help and relief yea to be forward and earnest in seeking to Him pressing unto Him as this People did Thus we should do both in outward and inward afflictions both of Body and Mind 1. In outward and bodily Afflictions as Sickness Pain Poverty Want c. The bestway to find help and ease and relief is to go unto Christ by prayer yea to make haste and to presse unto Him by the earnest prayer of Faith intreating Him to give us strength patience and deliverance in the due time appointed Herein we are to imitate the Diseased People in our Saviour Christ's time who pressed unto Christ to be
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
and by his life Doctrine and Miracles made many places famous which were otherwise obscure and of little note before as Bethlehem Capernaum Nazareth c. So the poor Village Anathoth is made famous by the Prophet Jeremy So Pathmos a little Island is made famous to this day by St. John's living there and seeing those Heavenly Visions there revealed to him Revel 1. 9. Use 1 Use 1. This must teach such as live in obscure and mean places to labour so much the more to excell in Spiritual gifts Then the obscurity of the place shall not at all vilify them but they shall honour it Use 2 Use 2. If we would live in places of note and truly famous and renowned then make choice to live where good men and excellent Christians do live c. It is not Antiquity Wealth fair Building c. which make a place honourable but eminent persons for Grace living there So much of our Saviour's comming to Nazareth his own Countrey Now withall the Evangelist mentioneth the persons which accompanied him His Disciples followed him This is to be understood chiefly of the Twelve Apostles whom he had before chosen to that Office and appointed them to be with him that is to be his ordinary Companions and Followers wheresoever he became Of this see before chap. 3. 14. So much of our Saviour's comming to Nazareâ—h and of those that accompanied him thither Now it follows to speak of his Preaching there which is amplified by two Circumstances 1. The time The Sabbath day 2. The place In the Synagogue When the Sabbath was come By these words the Evangelist seemeth to imply that he watched the opportunity of the Sabbath day forbearing to teach publickly till that day came and when it was come then beginning to teach in publick In the Synagogue which was the ordinary place in which the Jews used to assemble on the Sabbath for performance of publick duties of Gods Service as hath bin before shewed So that as our Saviour took the opportunity of time so also of the fittest place for his publick Teaching Now the points of Instruction to be gathered from hence see handled before chap. 1. 21. Mark 6. 2. And many hearing him were astonished c. Febr. 25. 1620. HAving spoken of our Saviour's comming to Nazareth with his Disciples and of his Preaching there in the Synagogue on the Sabbath-day Now it follows to speak of the effects which followed upon his Preaching which are three 1. That many who heard him were astonished 2. That they testified their astonishment by their words questioning among themselves 1. About the excellency of his Doctrine and greatness of his Miracles From whence hath this man these things c. 2. About the meanness and obscurity of his person in regard of his education Parentage and Kindred ver 3. Is not this the Carpenter's c. 3. That they were offended at him Touching the first of these effects which was the astonishment of many of the Hearers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify that they were stricken with great admiration at the hearing of Christ's Doctrine and manner of his Teaching and yet they were not converted by it for they were offended at his person Now what Instructions may hence be gathered see before upon chap. 1. ver 22. I proceed to the second effect their questioning among themselves 1. About the excellency of Christ's Doctrine and Miracles ver 2. 2. About the outward meanness of his person ver 3. Touching the first From whence hath this man these things q. d. How comes this mean and obscure person of so mean education Parentage and kindred to be indued with these excellent gifts and abilities of Teaching and working Miracles Thus they are driven to confess the excellency of his gifts and yet they speak contemptibly of his person in regard of his mean Parentage and education for seeing they knew that he had bin trained up at Nazareth with Joseph his reputed Father in the Trade of a Carpenter as apâ—eareth ver 3. and not brought up to learning therefore they wondred how he should attain to so excellent Knowledg and so rare a gift of teaching What Wisdome is this By Wisdome understand that excellent Divine Knowledg and Gift which our Saviour Christ manifested in his Teaching Which is given unto him These words do shew that they thought this extraordinary Wisdome and Knowledg to be given unto him but they knew not how or by what means They thought God to be the Authour of such Gifts but this was their blindness that they conceived not how he should give such excellent Wisdome without the help of humane Learning which our Saviour wanted See Joh. 7. 15. That even such mighty works c. By mighty works they mean the great and powerful Miracles wrought by our Saviour for confirmation of his Doctrine And this they mention as another special cause of their astonishment and admiration that so mean a person should be able not onely to Preach such Doctrine and in so excellent manner but also to seal the truth of that Doctrine by such powerfull Miracles So much of the meaning of the words Observ 1 Observ 1. In that these Nazarites the Countrey-men of Christ do acknowledg and wonder at the excellent gifts which appeared in him and yet they did not profit by his Doctrine or Miracles but were offended at him as it is said in the next verse Hence we may learn That men may acknowledg and wonder at the Spiritual gifts and Graces which they see to be in others and yet themselves have never the more Grace but be utterly void of all sanctifying and saving gifts of the Spirit These Nazarites did all bear him witness and wondred at the gracious words which proceeded out of Christ's mouth Luke 4. 22. and yet they were so far from Grace themselves that they thrust Christ out of their City and would also have thrown him headlong down from the Hill on which the City stood ver 29. So Joh. 7. 46. The Officers of the Pharisees and chief Priests being sent to take Christ having heard him Teach confessed that never any man taught like him thereby shewing their Admiration at his Doctrine and excellent manner of Teaching and yet notwithstanding this their admiration and confession of the Grace that was in Christ themselves were void of Grace and so remained for there is no mention of their Believing in him So Act. 4. 13. The Rulers Elders and Scribes did wonder at the Spiritual courage and boldness of Peter and John in Preaching the Word and ver 16. they could not deny but a notable Miracle was wrought by them and yet they believed not their Doctrine but forbad them to Preach any more in the name of Jesus Use 1 Use 1. See the excellency of those Spirituall Graces which shine forth in Gods faithfull Servants and Children being such as doth many times force even those that are void of Grace to acknowledg and
Milk of the Word c. So Jam. 1. 2. In serious Meditation of the excellency and necessity of the Word Preached being the ordinary means to work Faith and to Regenerate and save us 3. In going to God by private Prayer intreating him to direct and assist us with his Spirit in performance of this duty 2. In the time of hearing these Rules are to be practised 1. We are to use all diligent and reverent attention of mind and body unto that which is delivered Mary sate at the feet of Christ to hear him Luke 10. 39. and Luke 4. 20. The eyes of the People were fastned on him while he was Preaching Now the better to stir us up to this reverent attention we must remember in hearing to set our selves as in Gods presence as Cornelius and his friends did Act. 10. 33. 2. We must in hearing labour to receive the Word into our minds and memories striving to understand it aright and to treasure it up in our memories 3. We must labour to be affected in heart with those things which are delivered rejoycing in the Promises and comforts fearing and trembling at the reproofs and threatnings c. Esay 66. 5. Hear ye the Word of the Lord ye that tremble at his Word Josiah's Heart melted at the reading of the Law Act. 8. 8. Great joy in Samaria when Philip Preached there Luke 24. 32. the Hearts of the two Disciples burned in them c. 4. We must by Faith Believe and apply to our selves those things which are taught us out of the Word that so the Word may be rooted and engrafted in us Hebr. 4. 2. The Word which they heard did not profit them not being mixed with Faith in them that heard it 3. After we have heard the Word we must practise these Rules 1. We must labour to hold fast the Word and not to let it slip from us Hebr. 2. 1. We ought to give earnest heed to the things which we have heard c. And to this end we must be carefull after hearing to meditate by our selves and confer with others about those things which we have heard that we may call them to mind and remember them the better and search the Scriptures as the Beraeans did Act. 17. 2. We must not onely keep the Word in our minds and memories but also treasure it up safe in our hearts with an unfeined purpose to practise it in our life Psal 119. 11. I have hid thy Word in my Heart that I might not sin against thee 3. We must make Conscience in our lives to practise and yield obedience to those things which have bin taught us out of the Word Jam. 1. 22. Be ye doers of the Word and not hearers onely c. Matth. 7. He that heareth of me these words and doth the same I will liken him to a wise man c. Luke 11. 28. Blessed are they that hear the Word of God and keep it So much of the first point of Instruction from the words Now followeth the second That wicked men may be affected with a kind of joy and gladness in the Word of God and Ministery of it Of this we heard before chap. 4. ver 16. when we spake of those Hearers which are compared to the stony ground See Joh. 5. 35. And Hebr. 6. 5. Vse 1 Use 1. Reproveth such as find no joy or gladness at all in the Word Preached but it is rather irksome and grievous to them to hear it an hour or somewhat more If the Preacher exceed his time but a little they sit upon thorns or else fall asleep or think of other matters c. This shews they feel no joy in the Word no sweetness or delight in it for if they had but tasted how good the Word of God is they could not but desire and love to hear it See 1 Pet. 2. 2 3. If they found or felt any joy in it they could not be so soon weary of hearing it Vse 2 Use 2. To stir us up to labour for this that our Hearts may be affected with joy and gladness in the Word of God and in the Ministry of it that the Word of God may be our delight and the joy of our hearts as it was unto David If the wicked and Reprobates may come thus far as to rejoyce in the Word how much more glad and joyfull should we be in it If they can find sweetness and delight in it how much more we Labour therefore to conceive and feel this joy in the Word of God and to express and shew it by our willingness and desire to hear it often upon all good occasions and by hearing it without weariness c. Use 3 Use 3. Rest not in this onely that we can be affected with some joy in the Word Preached for thus far wicked men and Hypocrites may go but look that our joy in it be sound and sincere Quest Quest. How shall we know it to be so Answ Answ 1. By the ground or motive moving us to rejoyce in the Word of God If we rejoyce in it for its own sake as it is the Word of God and because it is a good and holy Word and not for sinister respects as for novelties sake because the Doctrine of it seemeth new and strange to us or out of some partial affection to the Preacher in respect of his excellent gifts of Learning Eloquence c. See Ezek. 33. 2. By the indifferency and unpartialness of this our Affection of joy in the Word if our joy be indifferently and unpartially carryed toward one part of the Word as well as another If we can rejoyce not onely in the Promises but in the Precepts Reproofs and Threatnings of the Word If we can rejoyce in that part of the Word which doth reprove our sins and cross our sinfull lusts as well as in that which promiseth good and Ministreth comfort to us As Paul Rom. 7. 22. found delight in the Law of God though it crossed his natural corruption Herod rejoyced in some part of the Word but not in the Doctrine of the seventh Commandment therefore his joy was not sound 3. By the constancy of our joy in the Word if it be not onely now and then by fits and for a time but such as doth continue at all times more or less for it is not felt at all times alike and if it do also grow and increase and not decay in time this argues the soundness of it Contrariwise those Hearers that are resembled by the stony ground do receive the Word with joy but not with constant joy for afterward they fall away in time of Persecution and then all their joy in the Word is extinguished So Joh. 5. 35. the Jews rejoyced in John's Ministry but it was but for a season therefore it was no sincere and sound joy but Hypocritical and counterfeit Use 4 Use 4. Marvail not nor be offended though we see some fall away from their love to
false heart Look to it constantly and labour to keep it from running after sin and sinfull lusts and from yielding to the Devil's temptations Call thy heart to accompt and reckon with it every day before thou sleep c. It is the Counsell of Chrysostom Comment in Psal 4. Vse 1 Use 2. See how to keep our selves from practise of Sin in Word and Deed. Labour and use all means to resist the first motions of it arising in our hearts or cast into them by Satan Abhorr them at the first and labour to quench and kill them in the first rising by lifting up the heart to God in prayer or by some good meditation or by calling to mind some sentence of Scripture condemning the sin thou art tempted unâ—o By some good means or other labour to put off and resist the first motions of sin in thy heart beware of being delighted with them and especially of consenting to them Eph. 4. 27. Give not place to the Devil If thou give place never so little to sin or any sinfull motion stirring in thy heart then thou givest place to Satan and if he get once into thy heart as into the heart of Judas he will soon thrust thee forward to the practise of sin in Word and Deed. Resist him therefore at the first by abhorring the first motions of every sin which he suggesteth and which spring from thy own corrupt heart This is a most soveraign preservative against sin thus to withstand it at the first arising in the heart Oh that we would so carefully put it in practise as we ought How many sins would it keep us from into which for want of this we many times dangerously fall to the dishonour of God and wounding of our consciences c Look back into our own lives and into the lives of others and see how many sins we and they might have escaped by resisting the first motions of them in the heart If Achan and Judas c. had done thus they had not fallen as they did So if David Peter c. Use 3 Use 3. Seeing all sin begins at the heart and cometh thence This may teach us where to begin the practise of Repentance and reformation of our Lives even at the heart where sin first beginneth Jer. 4. 14. Wash thy heart from wickedness O Jerusalem that thou mayest be saved c. Eph. 4. 22. Put off the Old man c. And be renewed in the spirit of your mind So Rom. 12. 2. and Acts 8. 22. Peter bidding Simon Magus to repent wills him to pray that the thought of his heart might be forgiven if it were possible Here therefore at the heart and inner-man must Repentance begin it it be true and sound The fountain of sin must be cleansed else the streams issuing thence can never be pure or clean The root of Sin must be plucked up out of the heart else the branches and boughes as it were will not dye or wither Labour therefore first to have the love of all Sin purged out of our hearts pray unto God with David Psal 51. to create in us clean Hearts c. Seek to him who hath promised to give us new hearts c. Ezek. 36. 26. Never think we can reform our Lives till our Hearts be first changed and reformed Many therefore take a wrong course in going about to restrain Sin in their outward practise and in the mean time have their Hearts unreformed These put off their old skin with the Snake but do not change their nature therefore though for a time they seem to be reformed outwardly yet afterward they fall back again into their old sins returning with the Dogg to their Vomit c. Therefore let none begin the practise of Repentance at the outward man but at the heart where sin beginneth Go first to the root and fountain of it c. Use 4 Use 4. To confute such as say Though they swear lye speak filthily c. yet their hearts are good Contra Matth. 12. 34. So much of the generall propounding of the Doctrine here taught by our Saviour touching the cause of spirituall Uncleanness c. Mark 7. 21. For from within out of the heart of Man proceed evil thoughts Adulteries Fornications Murders May 12. 1622. NOw followeth the more particular and large unfolding of it Ver. 21 c. to the 24. where our Saviour mentioneth sundry particular sins by name which do come from within a man out of the heart and do defile him before God In the words consider 1. The Fountain and Root whence all sin floweth From within out of the Heart 2. Sundry particular streams of sin or branches as it were which issue and spring thence distinctly reckoned up by our Saviour being 13 in number Evil thoughts Adulteries c. 3. A repetition of that which our Saviour before avouched touching these sins viz. That they come from within together with an application of this to his present purpose which is to prove that the cause of spiritual uncleannesse before God is from within a man Therefore he addeth That these sins before named which come from within do defile a man Touching the first thing in the words which is the Root or Fountain of Sin we have before spoken I proceed therefore to the second Namely the particular Sins named and instanced in by our Saviour Evil thoughts c. He doth not reckon up all Sins which come from the Heart for there are an infinite number but he nameth these being some of the principall instead of all the rest Before I speak particularly of them Let us first observe one Point generally from the words Observ Oserv In that here are so many foul sins and iniquities recited most of them in the plural number all which and many more do come from the Heart and defile a man before God Let us take notice of the great corruption and wickednesse of man's heart by nature and that it is of it self a filthy sink and puddle of Sin yea of all manner of Sins A Cage of unclean Birds a Sea of filthiness the Seeds of all Sins being naturally sowen in man's Heart since the Fall of Adam There is a spawn of all manner of Sins naturally conceived in the Heart from which are brought forth innumerable Sins as a venemous and cursed Brood That which St. James saith of the Tongue Jam. 3. 6. That it is Fire a world of Iniquity c. is much more true of man's corrupt Heart by Nature without the sanctifying Grace of God renewing and changing it and purging it from this naturall filthiness and corruption of Sin Gen. 6. 5. Every imagination of the thoughts c. Jer. 17. 9. The heart is deceitfull above all things and desperately wicked who can know it Use 1 Use 1. Labour to see and bewayl this great corruption of our own Hearts being such a Sink and dunghill of sin and filthiness To this end examine and view our hearts of
3. Little Children do not disdain or contemn others with whom they live but think well of them though their inâ—eriours Let the Child of a Nobleman and of a Poor man be brought up together and the one will not despise the other but so carry himself as if he were his equall in Birth Is it so with us one towards another Do we esteem well of others though our inferiours Do we condescend to them of low degree as we are willed to do Rom. 12. 16. See Phil. 2. 3. If it be so it argues humility and that herein we resemble little Children 4. Little Children are not ambitious after high Places Honours or Dignities but are well content with their present Condition Look whether it be so with us whether in this property of humility we do resemble little Children as David did Psal 131. 1. I do not exercise my self in things too high for me So Paul Phil. 4. 11. 5. Little Children are tractable to admonition and easily reclaimed from a fault when they are told of it there is no such stubbornness in them or unwillingness to be admonished or reproved for a fault as is in elder persons Look into our selves whether it be so with us Are we tractable and willing to be admonished of our faults and corruptions and ready to reform what is amiss If so it is an excellent sign of true humility and that we are like unto Children herein As the contrary is a sign of Pride See David's example Psal 141. Let the Righteous smite me c. 6. Little Children are not contentious but of a peaceable disposition or if any strife arise between them it is soon appeased and ended Look whether we be like to Children in this Do we hate strife and indeavour to keep the unity of the Spirit in the bond of peace Ephes 4. 3. Do we seek Peace and follow after it If we do it is a good sign of humility and that we resemble Children therein For an humble disposition is alwayes peaceable as on the contrary through Pride commeth contention Prov. 13. 10. Use 3 Use 3. For exhortation to stir us up to labour to find in our selves this excellent property of good Christians which is to resemble and be like unto little Children in the Grace of true humility c. See before ver 37. Observ 4 Observ 4. In that our Saviour speaking of the offences and wrongs which should be committed against his true Disciples doth make mention of the humility of his Disciples calling them little ones in regard of humility thereby to imply that the more humble and lowly they were the more apt they should be to be offended or scandalized by wrongs and abuses offered to them in the World Hence we may gather That the more humble and lowly the Saints of God are in their behaviour and carriage the more apt they are to be scandalized by wrongs and abuses offered to them in the World The more apt to be condemned and abused by profane men c. Their humility and lowliness of carriage before God and amongst men is an occasion oftentimes to make them be the more contemned and abused by men of this World The more humble David was the more apt no doubt he was to be despised and wronged by Saul and by Absolon his own Son So the Disciples of Christ the more humble in their carriage and like unto little Children the more subject they were to contempt and injuries in the World to be hated persecuted imprisoned yea put to death for Christ's name So the Martyrs c. Luke 18. The humble Publican was contemned and vilified by the proud Pharisee and that so much the more as is likely because of his humble and lowly carriage So those Believers Hebr. 11. 37. as they did excel in humility for true Faith and true humility alwayes go together so were they greatly contemned and abused in the World Use 1 Use 1. See how contrary the practice of the Word is to the will of God! For whereas the Lord would have his Saints to be loved and honoured the more for their humility on the contrary the World takes occasion from their humble carriage to contemn and abuse them the more Take heed therefore how we conform to the practice of the World in this or other matters Vse 2 Use 2. See how needfull for us if we profess to be in the number of Gods true Saints to love and honour such Christians as are truely humble and do shew it in their carriage For the more apt the World is to contemn and abuse such the more ought we to honour and shew love to them God will have such humble Christians to be greatly loved and honoured and Who shall love and honour them if we do not seeing the world doth rather dishonour them by all kind of contempt wrongs and abuses offered to them Mark 9. 42. And whosoever shall offend c. Octob. 21. 1627. THese words contain a threatening of a grievous Judgment or Punishment denounced by our Saviour against such as shall offer wrong or injury to his true Disciples In which Threatening are three things contained 1. The Persons against whom it is denounced described by the sin which they commit and are guilty of Such as shall offend Christ's Disciples 2. The Persons against whom the former sin should be committed viz. good Christians described two wayes 1. By the Name or Title given them by our Saviour in that he calls them his little â—nes 2. By one special property Such as believe in him 3. The Judgment it self threaâ—ned against any that shall offend such Better for him that a milstone c. Touching the first I have spoken viz. the persons threatned c. In part also of the second which is the persons offended viz. of the first thing by which they are here described which is the Name or Title given them being called little ones Now followeth the second thing by which they are described viz. Their special quality or property in that they are said to be Believers in Christ That believe in me That is who do not only believe me to be the true Messiah but do by faith rest on me onely for salvation as the words were explained before But for more full opening of them it is needful to speak something here briefly touching the nature of true justifying and saving faith such as our Saviour here speaketh of Which may thus be described as ye have often been taught at other times True faith is a grace of the Spirit by which a Christian doth apprehend and apply Christ and his benefits to himself in particular 1. It is a grace of the Spirit That is such as is wrought in us by the sanctifying Spirit of God which is therefore called the Spirit of faith 2 Cor. 4. 13. and Phil. 1. 29. To you it is given to believe on Christ c. 2. Whereby a Christian doth apprehend and apply Christ c.
Salvation of others Souls must shew it self by a diligent use of all good means to further their Salvation c. Reasons Reasons 1. It is the property of true Charity not to seek her own things 1 Cor. 13. 5. that is not onely her own good but the good of others especially their Spiritual good and Salvation 2. We are fellow-members of the sâ—me body of Christ at least in profession and therefore as in the natural body the men bers have a natural care of the mutual good of each other so should we c. 1 Cor. 12. 25. 3. In the Lords Prayer we are taught to pray for the comming of Gods Kingdome therefore we are to be carefull of the Salvation of others as well as of our own that by this means Gods Kingdome may be enlarged Use 1 Vse 1. For reproof of such as have little or no care of the Salvation of others but are rather carelesse thereof Many trouble not themselves or their thoughts at all about this matter much less do they take any pains or use means to further others to the Kingdome of heaven but let the Souls of others sink or swim all is one to them like unto Cain who asked whether he was his brothers keeper What is to be thought of such surely this that themselves are not likely to be saved if they continue thus careless of the Salvation of others and do not repent of this sin I cannot believe saith Chrysostome that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour Chrysost de Sacerdot lib. 6. A Christian cannot go to heaven alone but must needs labour to drâ—w others with him Use 2 Vse 2. To exhort every one of us to this sollicitous care for the Salvation of others and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven as Prayer Instruction Admonition c. The Lord will not have us go to heaven alone but to draw others c. especially such as have charge of others ought to shew this care as Ministers of the Word Parents Masters of Families c. Paul sayes the care of all the Churches came upon him daily 2 Cor. 11. 28. Mark 10. 27. And Jesus looking upon them saith With men it is impossible but not with God c. Nov. 9. 1628. IN the former Verse we heard that when our Saviour taught his Disciples how exceeding difficult a matter it is for rich men and especially the covetous rich putting trust in riches to be saved hereupon the Disciples being astonished at the strangeness of his doctrine and considering with themselves how common and natural to all men the sin of covetousness is moved this question or doubt among themselves Who then could be saved implying the small number of such as were like to be saved especially of the richer sort if it were so c. Now in this 27. Verse the Evangelist shews how our Saviour took occasion to answer and resolve this doubt which the Disciples had privately moved amongst themselves And because as it seems they so conceived our Saviour as if he taught it to be not only hard but simply impossible for the coveâ—ous rich to be saved therefore to correct this errour in them he now teacheth more plainly how far it is impossible and how far possible for such covetous rich men to be saved that it is impossible to men but not to God c. In the words consider two things 1. The gesture used by our Saviour towards his Disciples at the time of uttering these words to them He looked on them As before Verse 23. By this gesture intimating to them that as God he knew their private conference and reasoning about the matter though he were not present with them to hear it 2. The words themselves which he uttered to his disciples consisting of two parts 1. He shews how far and in what respect it is impossible for covetous rich men to be saved even as it is for a Camel to go through a needles eye viz. With men that is in respect of mans power 2. He shews how and in what respect it is not impossible but possible for such to be saved namely With God that is in respect of the divine power of God and hereof he gives the Reason in the last words of the Verse from Gods Omnipotency Because with God all things are possible First of the gesture used by our Saviour Looking on them c. Observ Observ An evidence and proof of Christ's God-head in that he being absent and out of the hearing of the discipleâ— when they moved that question Who then could be saved yet knew and was privy to the words they spake and the conference they had among themselves This was by the power and vertue of his Divine Spirit as he was God by which he knew all things even things done and spoken out of his â—ight and hearing yea the very thoughts of his Disciples and of all other men See before upon Chap. 8. 17. and Joh 21. 17. where Peter confesseth unto him thus Lord thou knowest all things c. Of the second The words themselves here uttered by our Saviour to his disciples With men it is impossible c. Object Object It may seem that our Saviour sayes no more here of covetous rich men then may be said of such as are tainted with any other sin and do live in it For in respect of man's power it is also impossible for any sinner to be saved and on the other side it is true that by the power of God other sinners as well as the covetous may be saved Answ Answ 1. There are degrees of impossibility with men or in respect of man's power according to the different causes of it or impediments concurring to hinder that which is impossible from being effected and so that is said to be less impossible which hath â—ewer causes or less impediments to hinder the effecting of it and yet hinderances enough to make it simply impossible to be done on the other side that is said to be more impossible which hath more or greater causes to hinder the effecting of it Now of this latter kind of impossibility our Saviour here speaketh when he sayes It is impossible in respect of man's power for covetous rich men to be saved meaning that it is not only impossible but in a special manner and high degree of impossibility in regard of the many and great impediments which hinder the salvation of such in respect of man's power in regard whereof it is more impossible for the covetous to be saved than for sundry other kinds or sorts of sinners which live in other sins â— Whereas our Saviour sayes That by the power of God it is not impossible but possible for covetous rich men to be saved although the same may be said also of such as live in
suddenly or in a moment but some of them by degrees and in tract of time as we heard Chap. 8. Verse 24. Observ 1 Observ 1. An evidence and proof of the Godhead of Christ in that by his bare Word spoken this miraculous Effect was wrought in the Fig-Tree viz. the sudden or speedy withering and drying up of it by the roots contrary to the course of Nature which was also the more strange and the greater Miracle because the Fig-Tree as the Learned write of it is a Tree by Nature very moyst and full of juice therefore it was the more against Nature for it to dry up by the roots so soon upon the Word of Christ This then serves to confirm our faith in the Godhead of Christ even as all the other Miracles of Christ do it being proper to God only to work Miracles contrary to nature by his own proper and immediate power c. But of this often before Observ 2 Observ 2. In that the words of Christ uttered by lively voyce when he was on Earth had such a Divine power accompanying them as did work such miraculous Effects as this sudden drying up of the Fig-Tree hence we may gather the great Power and Efficacy of the written Word of Christ when it is opened and applyed to the consciences of men in the Ministery of it that it is able by the power of Christ and his Spirit accompanying it to work miraculous and wonderfull effects in the hearers viz. to work faith and repentance in them to regenerate and make them new creatures to turn them from darkness to light and from the power of Satan to God Act. 26. 18. In a word it is able to save their souls Jam. 1. 21. Rom. 1. 16. The power of God unto salvation Heb. 4. 12. Quick and powerful sharper then a two-edged sword c. It is the sword of the Spirit to kill sin in us It is able to make our corruptions and sinful lusts to wither and dry up by the roots in us even as the Fig-Tree withered upon the Word of Christ For it is one and the same Divine power of Christ which he manifested by his lively voyce and words uttered in working Miracles while he was on Earth and which he doth still manifest in the Ministery of his Word c. Vse 1 Vse 1. See by this that it is possible for such as are yet most ignorant profane and hardened in their sins to be called and converted by the Ministery of the Word though as yet they do contemn it and profit not by it For there is a Divine power of God and of Christ which accompanyeth the Ministery of the Word which is able to work miraculous effects in the hearts and consciences of men c. yea in such as are most profane and wicked Use 2 Vse 2. Examine our selves every one whether we have truly profited by the Ministery of the Word Know it by this If thou hast felt the Divine power of Christ accompanying it in thy heart to humble thee for thy sins and to work faith and regeneration in thee and to turn and change thy heart c. Observ 3 Observ 3. How easie with Christ to inflict Judgment upon wicked men his enemies yea suddenly to destroy and root them out As easie as to dry up the fig-tree by the roots by his bare Word spoken c. Verse 21. And Peter calling to remembrance c. The second occasion of our Saviour's exhorting his Disciples to stedfasâ—ness of faith viz. Peter's acquainting of our Saviour with the withering of the Fig-Tree which he did in the name of all the Disciples as may appear by our Saviour's answer directed not to Peter only but to them all in the following Verse And this was Peter's usual manner to be most forward in speaking and to speak for himself and all the rest of the Disciples In which respect the Ancient Fathers call him The Mouth of the Apostles Gerard. Harm Calling to remembrance Viz. the words of our Saviour which he had heard him use the day before in cursing the fig-tree No man eat fruit of thee hereafter for ever Verse 14. where also it is said that the Disciples heard those words of our Saviour Master The ordinary Title of honour which the Disciples used to give unto our Saviour Behold A word of Admiration here as it is many times in other places of Scripture for both Peter and the other Disciples did much wonder at the sudden and unexpected withering of the fig-tree Matth. 21. 20. When the Disciples saw it they marvailed saying How soon is the Fig-Tree withered away Though they had seen him work many Miracles as great yet none in this kind therefore they wondred c. And it is probable that this admiration did proceed from some weakness of faith in them or at least from a want of due coâ—sideration of the Divine power of Christ manifested by former Miracles And this is the more likely because our Saviour in the Verse following takes occasion presently upon this their admiration at the Miracle to exhort them to stedfastnesse of faith See before Chap. 6. 51. Vide etiam Gerard. Harm pag. 718. Quest The fig-tree which thou cursedst is withered Quest. Why doth Peter in the name of the rest acquaint our Saviour with the matter and tell him of it Answ Answ Not because he thought him to be ignorant of it but 1. By way of question or doubt desirous to know and to be resolved by him touching the cause of the Miracle and in working so strange and unwonted a Miracle at that time as also to give him occasion to instruct and teach them what use to make of the same Because he had not as yet taught them the end of the Miracle nor what hâ—s purpose was in working of it nor what use he would have them to make of it therefore now Peter gives him occasion to teach and resolve them further in these things 2. By this speaking of the matter to Christ in way of admiration they seem to intimate a desire in themselves to be made partakers of the like gift or power of working Miracles or miraculous Effects such as that of our Saviour's causing the fig-tree to wither This may appear by our Saviour's answer See Matth. 21. 21. In the words explained consider 1. The Occasion of Peter's acquainting our Saviour with the withering of the fig-tree viz. His calling to remembrance the Curse which he had heard our Saviour denounce against it 2. The manner of his speaking to our Saviour 1. Reverently calling him Master 2. By way of admiration at the miraculous withering of the fig-tree implyed by the word Behold 3. The matter it self which he acquainteth our Saviour with viz. the sudden withering of the figg-Tree Of the first Peter calling to remembrance Having before heard our Saviour's words when he cursed the fig-tree and now seeing the miraculous effect which followed he calls to mind what he had heard